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INDEX, 


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The New Century and the New Spirit.. 5 

The Genesis of the Golden Rule Brotherhood. 5 

Past Movements Toward Unity. 7 

The Evangelical Alliance... 8 

The Brotherhood of Christian Unity. 9 

Denominational Contributions. H 

The Parliament of Religions. 12 

The Golden Key of Love.*.. 13 

A Necessary Experience. 13 

A Discovery. 14 

An Object Lesson. 16 

The de Hirsch Monument as a Perpetual Symbol of 

Philanthropy and the Golden Rule. 17 

Letters Concerning the de Hirsch Monument. 19 

Sketch of the Baron de Hirsch. 23 

Sketch of the Baroness de Hirsch... 25 

The Golden Rule Mass Meeting.^. 29- 

The Golden Rule Versus Racial Prejudice and Religious 

Intolerance . 38 “ 

Poem—“Inasmuch” .'.. 45 . 

The Golden Rule as an Individual Motto. 46 

The Golden Rule in Its Relation to Children. 48 

The Golden Rule and the Equality of Man. 52: 

The Golden Rule as the Basis for Business. 56 : 

The Organization of the Brotherhood. 58 

Constitution of the Golden Rule Brotherhood. 59 

A New Era of Sympathy. 60 

The Pan-American Exposition and the Brotherhood of 

American Nations. 61 

An Unchangeable God. 62 

Respect His Beliefs. 64 

A Golden Rule Competition ... 65 

Practical Applications of the Golden Rule. 66 

3 






































Page. 

The International Sunshine Society. 66 

Order of Don’t Knock. 67 

Golden Rule Jones... 68 

It Includes Them All. 69 

The Brotherhood of the Unseen. 69 

An Animal Golden Rule Day. 70 

When Shall These Days Occur?. 71 

The Golden Rule in Relation to Animals. 72 

A Golden Rule Badge. 72 

The Golden Rule and the Shotgun. 72 

What is Judaism?. 73 

A Jewish Encyclopedia. 75 

All Can Help.. 77 


4 















THE NEW CENTURY AND THE NEW SPIRIT. 

Every century is marked by its own special charac¬ 
teristic ; what the Germans call the Zeit-Gheist or 
Time-Spirit. The nineteenth century was an era of 
material mastery; gaining control of the forces of 
nature. By this control time and space are now prac¬ 
tically annihilated. The nations are brought into such 
close daily intimacy that war is becoming a family 
quarrel. We are learning that to kill a human be¬ 
ing anywhere on the planet is to kill a brother. This 
is the beginning of the end of racial antagonism and 
of war. 

The social and industrial problems which con¬ 
front us at the beginning of the new century are 
such that it is evident to every thoughtful mind that 
some new factor must be introduced for their solu¬ 
tion. There is a singular and prophetic consensus of 
opinion that this factor must be the Golden Rule, 
which, in the words of a recent writer, “is so funda¬ 
mental a concept of the moral order of the universe 
that it is found in one form or another in nearly 
every religious code and in nearly every race and 
age.” 

Society is an organism. “No man liveth to him¬ 
self.” One human being cannot receive an injury, 
or be kept from his rights, without injury to all. 
Hence the Golden Rule is beginning to be adopted as 
a simple law of self-preservation. It is found that 
by making the Golden Rule the Rule of Gold our 
social fabric can be raised to a far higher type of 
civilization than it has yet attained. The Golden 
Rule will lead to the Golden Age. 

THE GENESIS OF THE GOLDEN RULE BROTHERHOOD. 

Everything has a beginning. The Genesis of this 
movement has a special interest in that it sprang from 


5 


a purely Golden Rule impulse or sentiment. It came 
to pass in this wise. 

A sculptor in New York City,* who was deeply 
stirred, as all rjght-minded people were, by the cruel 
injustice and the bitter hatred toward the Jews that was 
manifested during the Dreyfus trial, felt a strong de¬ 
sire to employ his art in some way for developing a 
kindlier sentiment among the people. The thought 
occurred to him that two members of the persecuted 
race, the Baron and Baroness de Hirsch, had, during 
the past generation, illustrated in their lives and work 
the spirit of the Golden Rule, in a way for which a 
parallel can scarcely be found in the history of the 
human race They expended more than a hun¬ 
dred million dollars for the welfare of suffering hu¬ 
manity, irrespective of race or creed, in all parts of 
the world. It has been truly said that “Their benevo¬ 
lence reached from the center of Arabia to the Pacific 
Coast; the five continents bear witness to their bene¬ 
factions/’** 

Mr. Bissell therefore conceived the idea of design¬ 
ing a monument to Philanthropy, which would also 
serve as a memorial to the Baron and Baroness de 
Hirsch, and by calling the attention of the world to 
the almost incalculable amount of good they have 
done in assisting and uplifting the poor, the needy 
and the oppressed of every land and every creed, 


*Mr. George E. Bissell, whose works rank high in 
America and Europe. Among his more prominent works 
are the following: Chancellor Kent, in the Congressional 
Library, Washington; Chancellor John Watts, Trinity Church¬ 
yard ; Mayor de Peyster, Bowling Green; President Arthur, 
Madison Square, and Lycurgus, New Appellate Court House, 
New York City. Lincoln Freeing the Slave, at Edinburgh, 
and Burns and Highland Mary, at Ayr, Scotland, and other 
important monuments in various parts of America. 

**Hon. Oscar S. Straus, late U. S. Minister to Turkey, 
through whom the De Hirsch benefactions were conveyed 
to America. 


6 



would use the lives of these two Jews as a means of 
emphasizing the great injustice of racial prejudice 
and religious intolerance. It would also serve as an 
incentive to the wealthy in all generations to follow 
their wise example. 

He began to shape his thoughts in clay. As the 
work progressed, it attracted the attention of other 
artists and of prominent Americans in New York and 
elsewhere, with the result that a number of them com¬ 
bined in forming the Baron and Baroness de Hirsch 
Monument Association, for the erection of the symbol V 
of the Golden Rule in Central Park, where a com¬ 
manding site has been assigned to it. The cost of con¬ 
structing and erecting the work will be more than 
fifty thousand dollars. 

The thought continued to grow and expand in the 
mind of the artist and of others who were interested 
in the plan. This question began to present itself, 
What shall be done after the monument is completed 
and unveiled? The educational idea that underlies 
it is of world-wide and permanent interest; should 
not the association be continued in some form for 
perpetuating and extending the thought? Hence, 
arose the suggestion of the Golden Rule Brotherhood, ^ 
not only for promoting the practice of the Golden 
Rule, but also for utilizing it as a bond of universal 
sympathy and fellowship—in other words, of leading 
to the final unity and solidarity of the entire human 
race. In view of that idea it is necessary, at this 
point, to briefly review the history of past movements 
toward unity. 

PAST MOVEMENTS TOWARD UNITY. 

Man, as a product of evolution, is a fighting ani¬ 
mal. Antagonism and jealousy are sentiments which 
it has taken ages to even begin to eliminate. They 
have not only affected the national and social life of 
the various races, but also their religious life. In 


7 


fact, it has been especially virulent and deadly in the 
religions of the past. 

At last, the tide is turning, and at the beginning 
of the twentieth century the change of tendency from 
antagonism to sympathy is most encouraging. 

The movement for unity in Christendom may 
justly be said to date from the famous epigram of 
Rupert Meldenius, in 1627 , which states an ultimate 
principle of union: “In essentials, unity; in non-es¬ 
sentials; liberty; in all things , charity.” But this prin¬ 
ciple, which now seems so obvious, was far in advance 
of the sentiment of that age of bitter theological con¬ 
troversy. A dream of unity was indulged in by an 
occasional enthusiast, but the whole drift of public feel¬ 
ing was opposed to it. Efforts for union were oc¬ 
casionally put forth, but with no success. A writer in 
the Baptist Quarterly Review of 1889 (W. W. Evarts, 
Jr.), gives the following brief summary of the history: 

“The sixteenth century attempted to unite Christen¬ 
dom on the basis of a long creed, and failed, as did 
the seventeenth century, on the basis of a shorter one. 
Then the last century sought a practical basis for 
union, not on creeds, but on intercommunion. That 
also failing, the present century has offered, but in 
vain, a new, modernized creed in place of the old sym¬ 
bols. If, therefore, human creeds, long, short, old and 
new, and communion, however open and free, will not 
unite Christendom, what is the solvent that will crys- 
talize the mass of Christians into form and order?” 

The Golden Rule Brotherhood seems to be a provi¬ 
dential and practical answer to that question. 

EVANGELICAL ALLIANCE. 

The first step toward a broader Christian fellow¬ 
ship was taken by the “Evangelical Alliance,” which 
was organized in 1853 . That such a movement was 
necessary seems strange in this day of more liberal 
views, for no denomination or church was allowed to 


8 


join the Alliance that did not accept the “Evangelical” 
system of faith; that is to say, that did not hold the 
“orthodox” view of the inspiration of the Scriptures'— 
the fall of man, the nature of conversion, the deity of 
Jesus Christ and salvation through faith in His vi¬ 
carious atonement. It would seem that an “alliance” 
must, in the very nature of things, already exist among 
those who were thus doctrinally agreed. Yet so long 
and bitter had been the controversies of the evangelical 
bodies over questions of creed, form and ritual, that 
in the early stage of the movement audiences were 
moved to tears at the sight of prominent Presbyterians, 
Methodists, Baptists, etc., meeting cordially on the 
same platform and greeting one another with words 
of kindliness and sympathy. 

The Evangelical Alliance was a measureless bless¬ 
ing to the world, and it opened the way for other and 
still more broadening influences. Chief among these 
were the Young Men’s Christian Association and the 
Women’s Christian Temperance Union, which, in their 
many useful forms of work, brought members of dif¬ 
ferent churches and denominations into close rela¬ 
tions with one another, and thus enabled them to see 
the hidden bond of sympathy which belongs to them. 

THE BROTHERHOOD OF CHRISTIAN UNITY. 

In 1891 a movement was started under the title of 
the “Brotherhood of Christian Unity.” This was not 
intended to be an organization, but rather a medium 
for bringing into sympathy and fellowship all who 
accept the leadership of Jesus of Nazareth, without 
defining his nature or his work. The motto “Love 
your neighbor and respect his beliefs,” originated with 
the Brotherhood of Christian Unity, and it expresses 
the aim and purpose of the movement. 

“Love your neighbor and respect his beliefs,” is 
a motto of universal toleration. It is a radical depar¬ 
ture from the former standard when it was supposed 


9 


to be a religious duty to despise, or at least to oppose, 
beliefs differing from our own. Mark Twain has 
spoken wisely on this subject, being moved to do so 
by his contact with people of all kinds of strange be¬ 
liefs in various parts of the world. He says: 

“The ordinary reverence, the reverence defined and 
explained in the dictionary, costs nothing. Rever¬ 
ence for one’s own sacred things—parents, religion, 
flag, laws and respect for one’s own beliefs—these are 
feelings which we cannot help. They come naturally 
to us; they are involuntary, like breath. But the rev¬ 
erence which is difficult is the respect that you pay 
without compulsion to the political or religious atti¬ 
tude of a man whose beliefs are not yours. You can’t 
revere his gods or his politics, and no one expects you 
to do that; but you could respect his belief in them if 
you tried hard enough; and you could respect him, 
too, if you tried hard enough. But it is next to im¬ 
possible, and so we hardly ever try.” 

A recent writer says: “In the earlier stages of 
culture, men regard the gods of their neighbors as 
devils; later, as no gods—nothing; and, finally, as 
poor ideas of the one God.” 

Tolstoi says: “I cannot compel a man to alter his 
religion, either by violence, or by cunning, or by fraud 
(false miracles). His religion is his life. How can 
I take from him his religion and give him another? 
It is like taking out his heart and putting another in 
its place. I can only do that if his religion and mine 
are words, and not what gives him life. No man can, 
by deception or compulsion, make a man believe what 
he does not believe; for, if a man has adjusted his 
relation toward God, and knows that religion is the 
relation in which man stands toward God, he cannot 
desire to define another man’s relation to God by force 
or fraud. That is impossible; but yet it is being 
done, and has been done, everywhere and always. 
That is to say, it can never really be done, because 


it is impossible; but something- has been done, and is 
being done, that looks very much like it. What has 
been done and is being done is, that some impose on 
others a counterfeit of religion, and others accept this 
counterfeit—the sham religion.” 

The time is near at hand when we will no longer 
say to our fellow man: “Think as I do,” but “I will 
respect you in your thinking, whatever it is. Believ¬ 
ing that a supremely wise and beneficient Power is 
guiding my life, I will also believe that the same Power 
is guiding all other lives. Every child of the race fills 
a place that no one else can fill.” 

DENOMINATIONAL CONTRIBUTIONS. 

The movements described in the preceding pages 
and other efforts of a similar nature, were not the only 
currents of the “stream *of tendency” toward a uni¬ 
versal brotherhood among men. 

There is not a religious denomination, or body of 
earnest people, organized or unorganized, which has 
not helped to prepare the way for this consummation. 
What a grand preparation has been afforded by Pres¬ 
byterianism, with its doctrine of the divine sovereignty 
and its faith in the eternal purposes of God. Yet, how 
essential was the contribution of Methodism in calling 
attention to the truth that God’s grace is freely be¬ 
stowed upon all. How important was the message of 
the Congregational and Baptist bodies, that no church 
or state has a right to interfere with the divine law 
of individuality. How essential, in its time, was the 
Liberal movement in emphasizing the human side of 
Jesus Chrst,and in contending for a scientific treatment 
of religious truth. The Roman Catholic Church, with 
its doctrine of the “Real Presence,” has cultivated a 
sense of reverence in millions of souls, and prepared 
them for the universal immanence of God. The Epis¬ 
copal Church, having been nourished on the Greek 
philosophy of the divine immanence, rather than the 


Latin system of scholastic thought, has especially pre¬ 
pared for this movement. In its presentation of re¬ 
ligious truth, it has ever held to the educational idea 
—the principle of growth, or evolution. 

The other denominational bodies (of which there 
are about 150 in America) do not call for special men¬ 
tion. Each has had its mission and has emphasized 
some phase of truth. 

THE PARLIAMENT OF RELIGIONS. 

At what, in modern phrase is called the “psycho¬ 
logical moment,” a new factor is introduced into the 
religious history, namely, the Parliament of Religions. 

The Parliament of Religions, which was held at 
Chicago during the Columbian Exposition, introduced 
a new combination of preparatory influences leading 
toward the Golden Rule Brotherhood. And what a 
marvelous change of public sentiment had taken place 
in half a century. Less than fifty years before that 
the sympathetic fellowship of evangelical denomina¬ 
tions was an event so striking as to stir Christendom 
to its depths. At that time a fraternization of Evan¬ 
gelicals with Universalists, Unitarians or Jews, was ab¬ 
solutely inconceivable, and an extension of this fellow¬ 
ship to representatives of the ethnic religions (which 
were then universally classed as heathenish), would 
have been denounced by ecclesiastical leaders as “a 
league with death and a covenant with hell.” In fact, 
it was so denounced in some quarters. Nevertheless, 
the Parliament was held. It was a brilliant success, 
the stars of heaven moved on serenely in their courses, 
and the ecclesiastical earthquake, which was proph¬ 
esied by some alarmists, entirely failed to materialize. 

One result of the Parliament was not anticipated by 
its promoters, namely, the introduction of a contingent 
of religious teachers from the East. This was plainly 
providential. The hour had arrived for introducing 
into the severe and too materialistic tendency of West- 


12 


ern religious thought something of the mystic element 
of the Oriental philosophy. Mozoomdar had par¬ 
tially prepared the way for this some years before 
through his treatise on “The Oriental Christ,” by 
showing that the great mistake of Christendom was 
its effort to interpret the teachings of Jesus in accord¬ 
ance with the methods of Occidental thought. More¬ 
over, Occidental philosophy was one-sided and incom¬ 
plete. The Western mind had discovered the law of 
evolution, but the complementary principle of involu¬ 
tion was needed, and this omission is supplied by the 
Oriental philosophy. 

THE GOLDEN KEY OF LOVE. 

The history of human thought has shown, beyond 
a peradventure, that solidarity is impossible on the 
basis of agreement in belief. Must we, therefore, 
cease altogether to expect it or hope for it ? 

Far from this. The law of unity prevails through¬ 
out the realm of inanimate nature; it cannot, there¬ 
fore, be wanting in the higher manifestations of crea¬ 
tive power—least of all in man, made in the image 
and likeness of the God whose name is One. 

The basis of unity can be stated in a single word— 
Love. Love alone is the universal solvent, the Divine 
Principle which will transform the nations of the earth 
into one vast family. 

“A mightier church shall come, whose covenant word 
Shall be the deed of love. Not credo, then; 

Amo shall be the password through its gates. 

Man shall not ask his brother any more, 

‘Believest thou?’—but ‘Lovest thou?’ and all 
Shall answer at God’s altar, ‘Lord, I love.’ 

For Hope may anchor, Faith may stir; but Love, 

Great Love alone, is Captain of the soul.” 

—Henry Bernard Carpenter. 

A NECESSARY EXPERIENCE. 

The development of Christianity in the past cen¬ 
turies could not have followed other lines than those 


13 


that it did follow. The Occidental nations were pass¬ 
ing through an intellectual stage which produced 
scholastic systems of thought as naturally as cream 
produces butter. The Golden Rule was forgotten, 
and in defending their various theological systems, 
men fought and killed each other without mercy. But 
there was one unfailing bond of sympathy among 
them. They all united in persecuting the Jew. 
Nevertheless, there was a deep current of vitality be¬ 
neath the sects, and noble characters were to be found 
among them all. Owing to the limitations of thought 
at that period, each sect could only stand for a partial 
view of truth, and emphasize one special doctrine or 
class of doctrines. Yet they were all preparing the 
way for the religion of the future, which was to em¬ 
brace all the truth. Or rather, let us say, they were 
preparing the world to recognize the fact that there 
is already a universal religion beneath all outward 
forms. A modern philosopher has said that if all 
the people in the world could get together and have a 
little conversation with one another every day, they 
would find that there is only one religion in the world 
and that is the religion of our common humanity. 

A DISCOVERY. 

Substituting the law of love for intellectual belief 
as the basis of human fellowship is leading Christen¬ 
dom to an important discovery, namely, that the sup¬ 
posed antagonism between the principles of Christian¬ 
ity and the principles of Judaism does not exist. The 
Christians of to-day are anti-Jews, but Jesus, the 
Founder of Christianity, was not an anti-Jew. He 
was rather a perfected Jew. Judaism had evolved 
a complete system of ethics of which the eternal law 
of social life, “Thou shalt love thy neighbor as thy¬ 
self,” was the cornerstone. In restating this law in 
the form which is now known as the Golden Rule, 
Jesus showed it to be a connecting link between the 


14 


old dispensation and the new by declaring, “Of such 
is the law and the prophets;” “I came not to destroy 
the law, but to fulfil it.” The Sermon on the Mount 
is little more than an unfolding and application of the 
Jewish code of ethics; Jesus was crucified, not because 
he introduced new and heretical ideas, but because 
he insisted that the ethical principles of Judaism 
should be carried into practice. 

The painful experiences of the past centuries need 
not be dwelt upon for the purposes of this treatise. 
Shelley said: “The past is dead; the future alone is 
living.” For nineteen centuries Christianity and 
Judaism have been unconsciously working side by 
side in solving the problem of human life and human 
destiny. If any Christian is disposed to question this 
statement, let him make a summary of the contribu¬ 
tions of Jews since the beginning of the Christian 
Era in the realm of philosophy, of art, and especially 
of music, and let him confess how much the progress 
of mankind would have suffered from the omission. 

The changed attitude of both Jews and Christians 
can best be shown by quoting their own words. Rabbi 
Isidore Singer, Ph. D., of New York, writes as 
follows: 

“I regard Jesus of Nazareth as a Jew of the Jews, 
one whom all Jewish people are learning to love. His 
teaching has been an immense service to the world in 
bringing Israel’s God to the knowledge of hundreds of 
millions of mankind. 

“The great change in Jewish thought concerning 
Jesus of Nazareth I cannot better illustrate than by 
this fact: When I was a boy, had my father, who 
was a very pious man, heard the name of Jesus uttered 
from the pulpit of our synagogue, he and every other 
man in the congregation would have left the building, 
and the rabbi "would have been dismissed at once. 
Now, it is not strange, in many synagogues, to hear 
sermons preached eulogistic of this same Jesus, and 


15 


nobody thinks of protesting. In fact, we are all glad 
to claim Jesus as one of our people.” 

Speaking from the Christian side, the Rev. I. K. 
Funk, D. D., says: 

“Will the Christian Church permit a friendly ex¬ 
hortation? You have tried everything to get the Jew¬ 
ish people to understand Jesus of Nazareth except one 
thing, love. Try that, for they believe in love, and 
you believe in love. Let both Jew and Christian get 
on this common ground and have respect for the 
honest convictions of one another, and then both may 
clasp hands and look into each other’s eyes, and repeat 
the words uttered alike by Moses and by Jesus: 

“the LORD OUR GOD IS ONE GOD. AND THOU SHALT 
LOVE HIM WITH ALL THY HEART, AND WITH ALL THY 
SOUL, AND WITH ALL THY MIGHT. AND THOU SHALT 
LOVE THY NEIGHBOR AS THYSELF. 

“The lightnings from Mount Sinai and the rays of 
light and heat from Mount Calvary are one, and will 
yet fuse into brotherhood all peoples of the earth.” 

AN OBJECT LESSON. 

Precept and theory do not suffice to educate the 
human race. A concrete illustration, an object lesson, 
is required. One Alfred the Great, in England, and 
one Washington, in America, did more to’ educate 
the two branches of the English people to a high ideal 
of civilization and patriotism than the recorded wis¬ 
dom of untold ages could have done. 

In the evolution of modern life the hour arrived 
when the spirit of the Golden Rule needed to be em¬ 
bodied and manifested. And to give the example its 
highest effectiveness it was desirable, if not essential, 
that the new spirit should be illustrated by those who 
belonged to the ranks of the oppressed, rather than 
the oppressors. Emerson said: “Every stoic was a 
stoic, but in Christendom, where are the Christians?” 
What a rebuke to bigotry and prejudice it is that the 

16 


answer to this question to-day must be: “The two 
people who gave the noblest example of a true Chris¬ 
tian spirit during the last half century were not Chris¬ 
tians, they were Jews.” The service rendered by the 
Baron and Baroness de Hirsch for the benefit of hu¬ 
manity has made them an object lesson for all nations. 
From the influence of their lives now springs into being 
a Golden Rule Brotherhood, for binding all mankind 
in a solidarity of sympathy and interest. 

THE DE HIRSCH MONUMENT AS A PERPETUAL SYMBOL 
OF PHILANTHROPY AND THE GOLDEN RULE. 

Symbols have had far more influence in educat¬ 
ing the human race than all the books that have ever 
been written. Symbols are magnets, drawing 
thought toward some vital truth; they are also guid¬ 
ing stars, showing the path to be taken in following 
that truth. 

In raising funds for the De Hirsch Memorial, ob¬ 
jection is sometimes made to erecting a monument. 
“How much better to build a hospital or some insti¬ 
tution for the direct benefit of the suffering!” is a 
comment that is sometimes offered. A little consid¬ 
eration will show that the criticism is not well 
founded. A hospital can benefit only a limited num¬ 
ber. The proposed monument to Philanthropy and 
the Golden Rule in New York City will turn the 
thoughts of all nations from antagonism to sym¬ 
pathy, from dreams of war to visions of peace. It 
will also help to bring these visions into realization. 
At the dedication of the Hall of Fame in New York 
City, the orator of the day, Senator Chauncey M. 
Depew, quoted Nelson’s famous words before the 
battle of Trafalgar, “Victory or the Abbey,” to illus¬ 
trate the effect of monuments in stimulating human 
ambition. Admiral Dewey says that when at Hong 
Kong he received orders from the United States 


17 


Government to find and destroy the Spanish fleet, 
immediately there came before his vision the statue 
of Ethan Allen at one end of the entrance to the 
court house at Montpelier, Vt., and the thought 
that his statue might be placed on the other side 
stirred him on until the victory at Manila was won. 

But it is not only to deeds of valor that men are 
moved by these symbols in bronze or marble. Mat¬ 
thew Vassar was led by the sight of a statue of a 
great philanthropist to devote his fortune to the 
higher education of women. The De Hirsch Memo¬ 
rial, calling attention to the loving ministrations and 
almost limitless benefactions of that noble pair, will 
turn untold millions of money into channels of be¬ 
nevolence as the years go on. 

Of military stimulus there has been quite too 
much in the past. It is not stating the truth too, 
strongly to say that one of the greatest needs to-day 
is a symbol of peace and good will to speak to the 
whole world of love and sympathy instead of war, 
and of mutual respect in place of religious intoler¬ 
ance and racial antagonism. It goes without saying 
that the American people, having erected this sym¬ 
bol, will not fail to emphasize its lesson in every pos¬ 
sible way. When it is completed, representatives of 
many nations will be invited to be present at the 
ceremony of unveiling it. Other steps will be taken 
to make it not only a national but an international 
event. 

After it is thus dedicated to God and the universal 
human race, but little effort will be required on the 
part of editors, educators and philanthropists to 
cause its symbolic power to be felt in all American 
homes, and from these homes its influence will ex¬ 
tend throughout the world. So many millions of 
people in all lands have been blessed by the gener¬ 
osity of the Baron and Baroness de Hirsch that the 

18 


dedication of this memorial will send a thrill of grati¬ 
tude from continent to continent till it has encircled 
the entire globe with a bond of sympathetic fellow¬ 
ship. 

‘‘One touch of nature makes the whole world 
kin.” 


LETTERS CONCERNING THE DE HIRSCH MONUMENT. 

The following extracts from letters of eminent 
American citizens show the unanimity of feeling 
with regard to the spirit and work of the Baron and 
Baroness de Hirsch, and the educational value of 
the monument to philanthropy which will also stand 
as a memorial of their service to humanity: 

FROM CARDINAL GIBBONS. 

"The benefactions of Baron and Baroness de Hirsch in behalf of 
suffering humanity are worthy of all commendation, and it is eminently 
proper that their philanthropic work should be commemorated by a 
monument such as your Association contemplates.”—J. Cardinal Gib¬ 
bons. 


FROM ALFRED DREYFUS, THE PRISONER OF DEVIL’S ISLE. 

“I believe that such a monument, which does credit to those who are 
promoting it, cannot but remind mankind of the sentiments of tolera¬ 
tion and solidarity which should animate us. To extend the reign of 
justice, good-will and love over men is a program to which all men of 
right character and generous sentiment will rally.”—Alfred Dreyfus. 


FROM WILLIAM E. DODGE, ESQ. 

“The splendid charities of Baron and Baroness de Hirsch were 
unique and so far-reaching as do be an object lesson to the world. . . 
I trust the movement will bring into fuller notice the great liber¬ 
ality of our Jewish friends in this city, as well as their freely given 

E ersonal service in their noble and admirably-managed charities. They 
ave set us all an example in their wise methods and successful ad¬ 
ministration.”—Wm. E. Dodge. 


FROM BISHOP ANDREWS. 

“This movement will doubtless move others to imitate the broad 
and self-sacrificing charity which it commemorates. The man of blood 
and iron has had the stage for ages. But the day of humanity dawns. 
The servant of all shall be the greatest of all. And toward this, better 
issue the monument of Baron and Baroness de Hirsch will aid. —The 
Rev. Edward G. Andrews, D.D., Bishop of the Methodist Episcopal 
Church. 





FROM MARK TWAIN. 

“By compulsion of economy I am contributing only pennies in 
homage to the memory of those two incomparable Jews, shining types 
of the Jews’ great hereditary specialty—philanthropy. But I could not 
express my homage in dollars, even if I had them without limit.”— 
Mark Twain. 


FROM PRESIDENT BARROWS. 

“The spirit of Christ, in whom there is neither Jew nor Greek, rich 
nor poor, bond nor free, is expressing itself in this noble movement.” 
—John Henry Barrows, D.D., Chairman of the World’s Parliament of 
Religions, President of Oberlin University. 


FROM DR. I. K. FUNK. 

“Gladly do I accept the invitation to say a word in recognition of 
the great service of mankind by these two noble Jews, and in them I 
would also honor the race. From the matrix of the soul of the Jewish 
nation sprang Christianity and the other religions that are to-day giving 
hope to the religious thought of civilization. In the name of the Funk 
& Wagnalls Company I subscribe $100 to the de Hirsch monument 
funa.”—The Rev. I. K. Funk, D.D. 


FROM DR. HEBER NEWTON. 

“I believe there is in some churches a society for the ‘propagation 
of Christianity among the Jews.’ A few more such sons of Israel as 
the Baron de Hirsch, and we Christians will be ready to form a so¬ 
ciety for the propagation of Judaism among the Christians.”—R. Heber 
Newton, D.D. 


FROM BISHOP POTTER. 

“Baron de Hirsch’s name and memory deserve our heartiest homage.” 
—Right Rev. H. C. Potter, D.D., Bishop of New York. 


FROM BISHOP LAWRENCE. 

“I am glad to say how appropriate it seems to me that the people 
should erect a monument to two persons who have given to this nation 
such a noble example of philanthropy as have the late Baron and 
Baroness de Hirsch.’’—Right Rev. William Lawrence, D.D., Bishop of 
Massachusetts. 


FROM DR. SAVAGE. 

“It is time that old feuds between races and religions were for¬ 
gotten. The twentieth century will be a good time for us to begin to 
be human instead of sectarian.”—Rev. Minot J. Savage, D.D. 


FROM PRESIDENT HALL. 

“I can think of no better way of inaugurating a new century than 
steps like this, tending to obliterate this, one of the most pernicious of 
race prejudices.”—G. Stanley Hall, LL.D., President Clark University. 


20 









FROM PRESIDENT GILMAN. 


monument to this noble man and his wife who have bestowed 

others P of n their W H«J th ^ ^gment and self-forgetfulness, will remind 
nlrW ot , their du ty» a ” d will perpetuate the memory of gracious deeds 

creed ^LS e r Sh r y - 1 f0r th r e T g ^ od r, of bu manity, regardless oUce or 
creed. —Daniel C. Gilman, LL.D., President Johns Hopkins University. 


FROM DR. LYMAN ABBOTT. 

‘I 1 ™ heartily in , fa Y°{ of an y monument that will stand to testify 
Tifi huaian brotherhood has no limitations of race, nation or creed. 

n r° b l e \ nd ins P inn ? work of the Baron and Baroness de Hirsch is 
one ot the best exemplifications of human brotherhood in recent times 
a } b0pe u a ,j belle . ve , that the Committee will be successful in its 
fi“ 0rts T build a suitable memorial of their personality and philan¬ 
thropy.”—Lyman Abbott, D.D. 


FROM DR. FRANCIS E. CLARK. 

W hen such a conspicuous example of self-sacrificing philanthropy 
is presented to the world, it is well for the sake of succeeding general 
turns that it should be recognized and honored.”—Rev. Francis E. 
Clark, D.D., President United Society of Christian Endeavor. 


FROM EX-MAYOR HEWITT. 

“The movement to commemorate the magnificent endowments of 
these benefactors of the world has my hearty sympathy, and I trust 
that in the coming century it will testify to the disappearance of all 
antagonism between Jews and Gentiles from the face of the earth.”— 
Abram S. Hewitt. 


FROM SENATOR EDMUNDS. 

“I am sure it is very fitting that some suitable means of keeping in 
remembrance the philanthropic life of Baron and Baroness de Hirsch 
should be adopted, for their life of wise and constant benevolence 
was an example, and, I hope, an inspiration to all men.”—Geo. F. Ed¬ 
munds. 


FROM THE PRESIDENT OF SOROSIS. 

“The humanitarian spirit of the nineteenth century, which has freed 
the serf and the slave, which has sought to lighten the burden of the 
toiler, to educate and uplift the lower social strata, will be fittingly 
typified by the proposed monument to the philanthropists who recog¬ 
nized neither nationality nor creed, sex nor color in their benefactions.” 
—Dimies T. S. Denison. 


FROM THE FORMER PRESIDENT OF WELLESLEY COLLEGE. 

“I am glad to hear of the work of the Association to build a monu¬ 
ment to Baron and Baroness de Hirsch. It is a noble undertaking, and 
ought to appeal to all generous, high-minded, public-spirited citizens, 
of whatever race or creed, for these noble people gave their lives and 
fortunes, only asking to help all human beings in need.”—Alice Free' 
man Palmer. 


21 








FROM MRS. MARY BAKER G. EDDY. 

"Love is the elevator of the human race; it demonstrates Truth and 
reflects Love. Good is divinely natural; evil is unnatural; it has no 
origin in the nature of God, and He is the Father of all. In love for 
man we gain the only and true sense of Love as God, practical good, 
and so rise, and still rise to His image and likeness, and are made 
partakers of that Mind whence sprang the universe. 

“I take pleasure in sending check for $500.00 as a contribution to the 
de Hirsch Monument Fund.”—Mary Baker G. Eddy, Discoverer and 
Founder of Christian Science. 


This consensus of opinion on the part of America’s 
most eminent citizens affords all the testimony that 
could be desired as to the educational value of the 
De Hirsch memorial. Mr. Edwin Markham sum¬ 
marizes the general thought and feeling in the fol¬ 
lowing words: 

"It is a fitting thing that America, the land where perhaps the seed 
of religion has flowered whitest in harvest of love and justice, should 
pause at the beginning of the unknown years of the new century to 
honor the Baron and Baroness—a Jew and a Jewess—world-beloved for 
the blossoming in their hearts of the fraternal spirit.How¬ 

ever worthy this monument will be in itself, however worthy the lives 
it stands for, its chief worth will spring from the fact that it will stand 
as America’s tribute to the feeling of brotherly good-will among the 
peoples. . . . Its spirit will strike the key-note of the new century 

—the century which is to see the wiping out of petty sectional differ¬ 
ences, of race prejudice. It will be America’s perpetual testimony to 
the fact that she believes that race hatreds should cease, that manhood 
must stand upon intrinsic merit, and not upon the accident of birth.’’— 
Edwin Markham. 


CONTRIBUTIONS FOR THE COMPLETION OF THE 
MONUMENT ARE SOLICITED FROM ALL WHO DESIRE TO 
ENCOURAGE AND ASSIST A MOVEMENT WHICH STANDS 
FOR A HIGHER STANDARD OF ETHICS, FOR A NOBLER 
IDEAL OF INDIVIDUAL AND SOCIAL LIFE, FOR THE ULTI¬ 
MATE EXTINCTION OF ANTAGONISM AND WAR, AND FOR 
THE UNITY OF THE ENTIRE HUMAN RACE. 

Checks and money orders should be made payable 
to August Belmont, Treasurer, and forwarded to him 
at 23 Nassau Street, New York City. 


22 





THE FOLLOWING ARE THE OFFICERS OF THE BARON ANE 
BARONESS DE HIRSCH MONUMENT ASSOCIATION. 
President. 


General Thomas L. James, ex-Post- 
master - General of the United 
States. 

Vice-Presidents. 

Hon. Grover Cleveland, LL.D., ex- 
President of the United States. 

Hon. Levi P. Morton, ex-Vice- 
President of the United States. 

Rev. Robt. Stuart MacArthur, D.D. 

Hon. John G. Carlisle. 

Rabbi Gustav Gottheil, D.D. 

Hon. Seth Low, LL.D., President 
of Columbia University. 

James Talcott, Esq. 

Hon. Abram S. Hewitt. 

Isaac N. Seligman, Esq. 

Directors. 

Rt. Rev. Henry C. Potter, D.D., 
Bishop of New York. 

Hon. Theodore Roosevelt, Vice- 
President of the United States. 

Hon. John Hay, Secretary of State. 

Hon. John D. Crimmins. 

J. Edward Simmons, Esq. 

Frederick R. Coudert, Esq. 

Hon. Carl Schurz, 

Prof. Edwin R. A. Seligman, LL.D. 

Daniel C. Gilman, Ph.D., LL.D ; , 
President of Johns Hopkins Uni¬ 
versity. 

Hon. Oscar S. Straus, U. S. Min¬ 
ister to Turkey. 

William Dean Howells, Esq. 

Edward Lauterbach, Esq. 

Rev. Robert Collyer, D.D. 


Charles W. Eliot, LL.D., President 
of Plarvard University. 

Rev. Francis L. Patton, D.D., 
LL.D., President of Princeton 
University. 

Hon. Thomas C. Platt, Senator of 
the United States. 

Hon. Chauncey M. Depew, LL.D., 
Senator of the United States. 
James Speyer, Esq. 

J. B. Bloomingdale, Esq. 

Prof. Cyrus Adler, LL.D. 

Hon. Charles de Kay. 

Rev. Charles Id. Parkhurst, D.D. 
Henry Clews, Esq. 

Dr. Isaac Adler. 

Charles R. Lamb, Esq. 

Isaac L. Rice, Esq. 

Rabbi Emil G. Hirsch, Ph.D., 
LL.D. 

Hon. Randolph Guggenheimer, Pres¬ 
ident of the New York Common 
Council. 

Hon. A. J. Dittenhoefer. 

Isaac N. Wallach, Esq. 

Hon. James M. Varnum, Surrogate, 
ilon. uaniel S. Lamont. 

Rev. William H. P. Faunce, D.D., 
President of Brown University. 
August Belmont, Esq. 

Simon Sterne, Esq. 

Robert E. Matthews, Esq. 

Hon. W. Bourke Cochran. 

Emanuel Lehman, Esq. 

Louis Stern, Esq. 

Henry B. B. Stapler, Esq. 

Rev. Madison C. Peters, D.D. 

Rev. Joseph Silverman, D.D. 

Edwin Markham, Esq. 

Louis Windmuller, Esq. 


SKETCH OF THE BARON DE HIRSCH. 


By James Talcott. 

Baron Maurice de Hirsch has been well called 
the “Moses of the Latter-Day Exodus.” He has led 
thousands out of the bondage of oppression and 
ignorance into a promised land of enlightened and 
self-respecting manhood. No man has done more 
for the education, the uplifting of humanity. For 
those of his own faith he did much, but his generosity 
was not limited by racial, national or religious bound¬ 
aries. Like Moses Montefiore, he was a friend of all 


v 


2q 


mankind. He believed that the Russian Jew was ca¬ 
pable of great things, and he was right. 

As has been said, a race and nation that had 
produced a Rubinstein in music, an Anatolsky in 
sculpture and a Stern in mathematics, was worthy of 
an effort to reclaim from the thraldom of ignorance 
and superstition into which centuries of serfdom had 
thrown them; and when the Russian Government re¬ 
fused his offer of 50,000,000 francs ($10,000,000) for 
the education of the Russian Hebrew children, he 
promptly planted schools on the confines of Russia 
in Galicia to carry out his purpose. He was the chief 
support of the “Alliance Israelite Universelle,” a so¬ 
ciety founding industrial and agricultural colonies in 
different parts of the world. 

Baron de Hirsch was an Austrian financier. He 
was born in Munich, Bavaria, December 9, 1831, and 
died near Pressburg, Hungary, April 20, 1896. His 
father was a cattle dealer, who became a court banker 
at Munich. The father was ennobled in 1869 and left 
his son Maurice, the subject of this sketch, a large 
fortune. Maurice at eighteen entered the banking 
house of Bischoffsheim & Goldschmidt, in Brussels. 
He became interested in the building of railroads for 
the Turkish Government, and from his first venture 
netted a profit of $4,000,000, although others had 
failed where he succeeded. His already large for¬ 
tune was augmented by his marriage, his wife bring¬ 
ing a dowry of $20,000,000. After the death of his 
daughter at an early age, and his son at the age of 
twenty-two, he devoted his whole time and strength 
to philanthropy. His fortune was estimated at $200,- 
000,000. 

Baron de Hirsch’s charities were so far-reaching, 
so long continued and on such a large scale that it 
would be difficult to enumerate the objects, or esti¬ 
mate the amount, which is conceded to be in the 


24 


neighborhood of 150,000,000. His best-known phil¬ 
anthropies were in the Galician fund, for the educa¬ 
tion of Russian Jews; the Jewish Colonization So¬ 
ciety, in the Argentine Republic, and the American 
fund. 

To the Galician fund he gave $ 3 , 000,000 to edu¬ 
cate the Jews on the Russian boundaries in Galicia. 
There he established twenty-one schools, with 7,500 
pupils. To the Jewish Colonization Society, for the 
founding of agricultural and trade schools in the 
Argentine Republic, he gave $10,000,000. Its object 
was to transplant Jews in Europe and Asia who suf¬ 
fered under social or political disabilities to a new 
country, where they could be trained as farmers, me¬ 
chanics, etc. This fund was in control of prominent 
Europeans, as trustees, with headquarters at Paris. 
It holds 472,000 acres of land, and on these are lo¬ 
cated 1,300 families. To the American fund, with 
which we are most familiar, he gave $2,500,000, in 
charge of seven trustees, for the education of Russian 
and Roumanian Jews. This fund maintains classes at 
the Hebrew Institute, in this city; supports the Baron 
de Hirsch Trade School, in Ninth street, where 
young men are educated to earn a livelihood, and 
also has founded a large colony at Woodbine, N. J., 
where agriculture is taught. After his death his wife 
devoted her life to the carrying out of his cherished 
plans. 

SKETCH OF THE BARONESS DE HIRSCH. 

By Hon. Oscar S. Straus, late United States Minister 
to Turkey. 

To give only an outline of the life of Baroness de 
Hirsch would require many pages. The Baroness 
was the daughter of the late Senator Bischoffsheim, 
of Brussels, where she was born on the 18th of June, 
1833. She was a remarkable woman, reserved, quiet, 
unostentatious, with the heart of an angel and the 


25 


head of a philosopher. Her husband once told me 
in her presence that she would have made an ideal 
poor man’s wife. As a girl she acted as secretary 
for her father, both in his charitable and in his pub¬ 
lic work, and after her marriage she was the secre-' 
tary of her husband. She wrote fluently German, 
English and French. She was methodical and all-ob¬ 
serving. Her whole life was a sacrifice and one of 
self-abnegation. She was constantly studying how 
to help others without humiliating them, and no one 
knows the amount of charity she did. Her daily mail 
consisted on an average of 500 letters from all parts 
of the world. Every letter would be read, and she had 
wonderful instinct in selecting such as were worthy 
of attention, and then with her secretaries around 
her she would dictate letters, making such further in¬ 
quiries as she desired, and then would spend several 
hours in drawing checks, sending them usually 
through persons she knew in various parts of the 
world, to be delivered to the person to be benefited. 
These were her private charities as distinguished 
from her public benefactions. She did good by 
stealth. The world knew little of her generosity un¬ 
til after the death of her husband. 

I cannot begin to enumerate her public charities, 
both during her life time and in her will, but it is es¬ 
timated that Baron de Hirsch gave away during his 
life time in Russia and Galicia, through the Alliance 
Israelite Universelle, and to the Anglo-Jewish Asso¬ 
ciation, no less than $75,000,000. After the death of 
the Baron and Baroness gave away probably $15,- 
000,000, and another $10,000,000 in her will. 

Among the institutions the Baroness founded and 
endowed may be mentioned the “Clara de Hirsch 
Convalescent Home,” at Tudor House, Hampstead 
Heath, England. She gave 300,000 florins to create 
a fund for the teachers in the schools founded by her 


26 


husband in Vienna and Budapest. She gave a 
large sum, probably as much as $2,000,000, as a fund 
for all the employees on the railroads that were 
built by her husband, but which had long since passed 
out of his hands. She endowed several hospitals 
with a sum equal to about $100,000 each. She en¬ 
dowed hospitals in Warsaw, Russia, and an orphan 
asylum in Budapest. She gave 2,000,000 francs 
to the Pasteur Institute in Paris, and 2,000,000 francs 
for the benefit of reduced gentlewomen in the city 
of Paris. At her husband’s death she sold his racing 
stables and distributed the money, which was a large 
sum, to the hospitals of London. 

She was not alone the secretary of her husband 
in all of his vast enterprises, but was the inspirer of 
his charitable work. She recognized, as she once 
wrote to me, that the possession of large wealth, 
while it is a privilege, is above all a sacred trust on 
the part of the possessors to distribute it where it can 
do the most good. 

Some four years ago while I was stopping with 
the Baron and Baroness at their palatial residence in 
Paris, and following them somewhat in their daily 
routine, which was one of continual work, they both 
stated that the balance of their lives would be given 
to distributing their money for benevolent purposes, 
and he devoted as much industry, energy and ability 
to the distribution of his wealth as he could have 
done to its accumulation. Had they lived long 
enough it was their intention to distribute all of their 
surplus wealth, but it so happened that the Baron 
died suddenly, and the Baroness fortunately did not 
realize that death was so near until she too was taken 
away; however, though they were cut off in the midst 
of their benevolent work, they nevertheless gave 
away a larger fortune than any persons of this or any 
preceding generation. 


27 


A very touching story was repeated at Constan¬ 
tinople by the engineer in charge of the construction 
of Baron Hirsch’s Turkish railways. The first sec¬ 
tion of the road stretched from the walls of Constan¬ 
tinople to a little town about ten miles distant. The 
space assigned by the Turkish Government for the 
putting up of a station and approaches in this little 
village was in the midst of the village, and necessi¬ 
tated removing a number of houses belonging to 
poor people. The location of the station and the 
clearing of the grounds was a duty, under the con¬ 
tract, which devolved upon the Turkish Govern¬ 
ment. The houses had been condemned, but the poor 
people, knowing how difficult it was, if not impossible, 
to get payment from the Turkish Government for 
their houses, clamored in their distress, but their pe¬ 
tition was unheeded. The matter came to the atten¬ 
tion of the Baroness, who was then stopping at Con¬ 
stantinople with her husband, and she spoke to her 
husband about it, and he said: “Yes, that is true, but 
that is not my affair, as under the contract this is a 
matter which is entirely in the hands of the Turkish 
Government.” She replied: “Yes, but it is my affair; 
what is the amount involved?” He told her that it 
was about eight million francs. So she requested her 
husband to go to the Sublime Porte and see that 
these poor people were paid before they were driven 
out of their houses. To make a long story short, she 
drew a check for the eight million francs and sent her 
agent to the poor people whose houses were to be 
torn down and satisfied each one of them by paying 
them handsomely for their houses. A few weeks 
afterward a great fete was held, celebrating the open¬ 
ing of the first section of the road, and the most en¬ 
thusiastic participants in that celebration were the 
poor people whose houses were displaced. I cite this 
simply as one of her many ways of bringing happi¬ 
ness into the homes of the poor. 

28 


Some four years before her death the Baroness 
suffered one of the keenest losses that the motherly 
heart is capable of sustaining. Her promising son, 
Lucien, about thirty years of age, being her only 
remaining child, died. He was talented, and had 
many of the qualities of his father and mother. He 
was being trained as an expert in benevolent work 
so as to make proper use of the great fortune that 
they had intended to leave him. His death sank deep 
in her heart, but the world saw nothing of it, as she 
continued unremittingly, until she could no longer 
hold the pen, in relieving the miseries of others. 

While she always lived in modest magnificence, 
she used little for herself, hardly more than a woman 
belonging to the middle class. Her large household 
expenditures were managed with care and exactness. 
Everything she did was done systematically. I re¬ 
member driving with her near Paris, and she passed 
by some poor people. She ordered her coachman 
to stop, and gave them each some money. She said 
to me: “I know this is not right, according to the 
opinion of those who have made charity a study, yet 
I must do something for my pleasure, too.” She did 
and said all these things in a quiet, modest and apolo¬ 
getic way, with the sweetness of a veritable angel. 

THE GOLDEN RULE MASS-MEETING. 

The meeting held in Calvary Baptist Church, New 
York, on the evening of March 26, 1901, under the 
auspices of the Baron and Baroness de Hirsch Mon¬ 
ument Association, for the purpose of inaugurating 
a universal Golden Rule Brotherhood, was felt by all J 
who were present to be one of the most important 
and significant occasions that the world has seen. 
The discussion of the Golden Rule in an orthodox 
Christian Church by a Confucian, by two Jews and 
by Christian clergymen of different creeds and colors 


29 


emphasized as no other event could do the new order 
of human fellowship that is coming into the world. 

The exercises began with the singing of the one 
hundredth psalm. The pastor of the church, Rev. 
Robert Stuart MacArthur, D. D., then led responsive 
reading by the audience of the ninety-eighth and one 
hundredth psalms. Prayer was then offered by the 
Rev. Joseph Silverman, D. D., Rabbi of Temple 
Emanu-El. He said: 

“Our Common Father: We have assembled to 
worship Thee with one heart and one mind; we ren¬ 
der thanks unto Thee to Whom belongs the great¬ 
ness of glory and the majesty. May Thy Spirit de¬ 
scend upon us in this solemn hour, and focus our 
thoughts and feelings to the thought of unity and of 
peace. May Thy love for us teach us to love one an¬ 
other, and from this harmony of praise and psalm 
and instruction may there come forth a fellowship of 
deeds, a fellowship that shall live beyond these walls 
and influence our homes, our churches and our so¬ 
cieties, and we pray that through Thy power this 
thought may be impelled by an almighty force that 
will cause it to circulate around the globe, and that, 
like the ocean touching all continents, it may touch 
all nations and move all hearts toward one goal—the 
brotherhood of man. We thank Thee for the exam¬ 
ple of those benefactors of mankind whose memory 
we honor to-night. May their deeds touch us so that 
we may emulate their inspiring example, and that 
when we go hence our words of mouth and medita¬ 
tion of heart will not have been in vain. Amen.” 

The Secretary of the De Hirsch Monument As¬ 
sociation then read the following letters from Presi¬ 
dent McKinley and Vice-President Roosevelt: 

“I have your recent letter, and desire to extend 
my good wishes for the success of the meeting pro¬ 
posed to be held in New York on the 26 th inst., un- 


30 


der the auspices of the Baron and Baroness de 
Hirsch Monument Association. The object of the 
meeting, as stated in your letter, is highly commend¬ 
able, and I hope much good may result from the 
movement to be then inaugurated. 

“Sincerely yours, “William McKinley/' 

The Vice-President's letter was in his usual style, 
forcible and to the point. It read as follows: 

“I have your letter of the 11th inst. It is a matter 
of real regret that I cannot be with you. In this 
country, of all others, it behooves us to show an ex¬ 
ample to the world, not by words only, but by deeds, 
that we have faith in the doctrine that each man 
should be treated on his worth as a man, without re¬ 
gard to his creed or his race. Wonderful opportuni¬ 
ties are ours, and great and growing strength has 
been given us. But if we neglect the opportunities 
and misuse the strength, then we shall leave to those 
who come after us a heritage of woe instead of a 
heritage of triumph. There is need of the aid of 
every wise, strong and good man, if we are to do our 
work aright. The forces that tell for good should 
not be dissipated by clashing among themselves. In 
no way is it so absolutely certain that we will worse 
than nullify these forces as by permitting the up¬ 
growth of hostilities and division based on creed or 
race origin. 

“Jew and Gentile, Protestant and Catholic, if we 
only have the root of right thinking in us, we are 
bound to stand shoulder to shoulder and hand to 
hand in the effort to work out aright the problem of 
our national existence, and to direct for good and 
not for evil the half unknown social forces which 
have been quickened into power by our complex and 
tremendous industrial development. 

“With all good wishes, I am, 

“Faithfully yours, “Theodore Roosevelt/' 


31 


General James, ex-Postmaster-General of the 
U. S., who presided at the meeting, spoke as follows: 

Our metropolis has never witnessed a more impres¬ 
sive demonstration than this. A larger or more repre¬ 
sentative audience has never gathered within the walls 
of this temple consecrated to Almighty God, “Whose 
service is perfect freedom.” 

The platform on which we stand is unique; it is the 
Golden Rule. It gives me, therefore, greater pleasure 
than can be expressed , in words, to be with you and 
share in the sentiments the occasion inspires. 

During the past year the character and the influence 
of Baron and Baroness de Hirsch have been made 
specially prominent by reason of the great benefactions 
of distinguished and wealthy citizens of the United 
States who followed their example. The philan¬ 
thropies of these noble men and women are among the 
choicest evidences of the growth of tolerance. They 
show a recognition of the Commandments written by 
Moses under the inspiration of God, which those of 
the Christian faith find condensed by the Master, Him¬ 
self, into two: “Thou shalt love the Lord, thy God, 
with all thy heart, with all thy soul and with all thy 
mind; and thy neighbor as thyself.” 

While we rejoice at these munificent benefactions 
for the establishment of hospitals for the relief of the 
suffering, and for the endowment of universities, col¬ 
leges, libraries and other institutions of learning, as 
well as for the pensioning of faithful workmen by their 
employers, still it must be admitted that Baron and 
Baroness de Hirsch met a problem greater than any 
that confronted the philanthropists whose names have 
been conspicuous during the last year. The Baron and 
Baroness sought not only to better the physical condi¬ 
tions of the people of their own race and religion, to 
ameliorate their sufferings and to lift from them the 
hand of oppression and give them opportunity, but they 


32 


had a deeper purpose. That race, through the instinc¬ 
tive sense of self-protection, was forced through the 
centuries into close, common association, that separated 
it from all other peoples. Baron de Hirsch saw that 
this was the result, not of any radical or basic charac¬ 
teristic of the Jewish race and religion, but that it was 
accidental and incidental. His purpose was to break 
down the barriers that had so long existed between 
them and the rest of mankind. He clearly saw that 
the day was approaching when no man or woman is to 
be judged by reason of his or her nationality or relig¬ 
ious belief. He set in operation influences which will 
show to the world that the Jew, freed from the re¬ 
straints and oppression which surrounded him for cen¬ 
turies, must be judged by his own individual character, 
and that he, on the other hand, must judge all other 
men by the same standard. This not only means toler¬ 
ance, but it means kindliness, justice and the universal 
sway of that principle of neighborly brotherhood and 
love which is set forth in the old and in the new Com¬ 
mandments, as the true principle to govern the conduct 
of men toward one another. It applies to the Jew in 
his treatment of Christian peoples, whether of Catholic, 
Protestant or Greek faith; and it applies equally well 
to the consideration which the English-speaking race, 
the Russian, the German, or any other should show to 
him who is of the Jewish race and faith. It will bring 
the coming of the day when men and women are to be 
respected for their personal worth, are to become in¬ 
timates and friends by reason of congenial character¬ 
istics, are all to be brought into one common fold where 
courtesy, where gentleness, where sympathy, where 
love and where respect abide. It is this thought that 
has impressed me as I have reviewed, now and then, 
the work done by those whose names and fame are 
immortal and whose memory it is our purpose to 
perpetuate. 


33 


His Excellency, Wu Ting Fang, the Chinese Minis¬ 
ter, said: 

Mr. President, Ladies and Gentlemen—Some weeks 
ago the energetic secretary of this movement wrote to 
me, requesting me to come here and take part in this 
meeting, saying that the object of this movement was 
to eradicate racial prejudices. It is needless for me 
to say that I fully sympathize with this move¬ 
ment. When he went further and informed me that 
this meeting—which was to have been held last month 
in this church, the temple of God—was to be partici¬ 
pated in by prominent men and eminent divines, I be¬ 
came a little nervous, and I thought I would put for¬ 
ward another engagement for that day. This obstinate 
officer was not to be trifled with. He wrote me again 
and said that the meeting was postponed and that I 
had to attend, and that there were to be many speakers 
—prominent men—and that I could occupy a few min¬ 
utes if I chose, but that I must come—must give up my 
other engagements and come here and take part; so, 
ladies and gentlemen, here I am, this evening, but in 
view of the other prominent speakers, who are more 
eminent speakers than I, that are to follow, and as I 
understood that I was not to occupy many minutes, I 
have prepared a few remarks which, with your indul¬ 
gence, will not occupy more than ten minutes. 

Racial prejudice and religious intolerance are two 
monsters of barbarism. In former days they seemed 
to stalk abroad hand in hand. They set nation against 
nation and people against people. For centuries the 
world was kept in a constant broil. The West was the 
principal sufferer—of this history bears witness. Oh! 
what untold destruction to life and property was 
wrought by these struggles between the Greeks and 
Persians, between the Roman and the Carthaginian. 
What have the fifty crusades and the Thirty Years’ 
War accomplished for the world but inflict widespread 
misery upon Christians and Mohammedans alike and 


34 


left Europe for the time helpless and prostrate. The 
most signal instances of religious intolerance and racial 
prejudice that have come to my mind are the persecu¬ 
tion of the Huguenots, in France, and the expulsion 
of the Moors from Spain. Within three years of the 
eradication of the Edict of Nantes, nearly half a million 
of the most industrious inhabitants of France left the 
country and sought refuge in Switzerland, Holland, 
England and America—thus other countries gained in 
commercial and industrial prosperity at the expense of 
France. The number of Moors expelled from Spain 
was even greater. They were skillful agriculturists 
and their departure left the land uncultivated. Many 
more instances can be given, but these are sufficient to 
show how many nations have suffered from racial 
prejudice and religious intolerance. Such things, I 
am happy to say, will no longer be tolerated in our 
day. Due to liberal education and more enlightened 
thought within recent years, many disabilities under 
which the Jews and other people have been suffering 
have been removed, but I believe l am correct in stating 
that on the statute books of many countries there are 
still these discriminating laws in force, which are di¬ 
rected against some people on account of their race or 
religion. This state of things, I am sure you will agree 
with me, ladies and gentlemen, cannot be considered 
satisfactory, and the sooner those discriminating laws 
are abolished the better for the people and the better 
for mankind, as well as for the progress of nations. 

I can scarcely recall a single war between China and 
her neighbors that had for its object the propagation 
of any religious faith or the enslavement of a people. 
During the 4,000 years of her existence she has grown 
by building up from within and not by accession from 
without. There is no fear but China will meet the 
Western nations in a liberal spirit in all matters per¬ 
taining to religious and racial differences. Ignorance 
is the mother of racial prejudices and religious intol- 

35 , 


erance. The best way to eradicate them is to remove 
the cause. We are all creatures of habit to such an 
extent that we are apt to be prejudiced against any¬ 
thing we do not know. Some people, for instance, have 
an antipathy to snakes; they regard all species as alike 
venomous and keep away from them all, but a naturalist 
does differently. He takes the trouble to go to their 
haunts and study their habits. By so doing he soon 
finds that there are different kinds of snakes and, while 
a few are venomous, much the greater part are harm¬ 
less. In time he learns how to handle even the veno¬ 
mous ones in safety. If the naturalist can overcome 
his prejudice against snakes there is no reason why we 
cannot overcome our prejudice against men of different 
races and religions. The only thing is that we have to 
acquire a little of the spirit of the naturalist and be 
guided by the principle of “homo sum; humani nihil a 
me alienum puto I am a man, and nothing that re¬ 
lates to a man is a matter of indifference to me. By 
acquainting ourselves with the languages, institutions, 
customs and manners of other people, we shall find 
that many things seemingly strange will become fa¬ 
miliar, and at the same time find that our views toward 
those people will be greatly modified. It is gratifying 
to note that the tendency of the times is toward" the 
better understanding, a better knowledge of each other 
among the peoples of the earth. Electricity and steam 
have drawn the world closer and closer together and 
made the interdependence of races upon one another 
more and more evident. It seems to have a mission to 
fill in the progress of mankind. The happiness of no 
one race is to be secured at the expense of the others, 
but by working for the good of all. There should be! 
then, peace and harmony, rather than antagonism 
among the races of mankind. The progress of civili¬ 
zation is bound by the views of man. A savage has no 
thought, for anybody else but himself and his family. 
A civilized man has his affections bound by the 
36 


limits of the community or the country in which he 
lives, but a highly civilized man sympathizes with the 
needs and aspirations of every people, irrespective of 
cree< ^‘ Such were Abraham Lincoln, William 
Wilberforce, William Ewart Gladstone, Alexander II, 
of Russia and Baron and Baroness de Hirsch. Civili¬ 
zation advances from egoism to patriotism and 
from patriotism to philanthropy. The highest form 
of civilization is philanthropy. Among the wise men of 
ancient times who had the well being of the whole of 
mankind at heart was Confucius. By the way, I have 
not come here to teach the doctrine of Confucius; what 
I was going to say was this: The brotherhood of man¬ 
kind is one of the doctrines of this patriotic and ethical 
system. One of his disciples in comforting another 
who was lamenting one day his hard lot in not having 
a brother, said the following significant thing: “I 
have heard this from our Master: A superior man 
who keeps constant control over himself and observes 
the rule of civility and propriety in his relations with 
other men will not be at a loss to find brothers, for all 
within the four seas are brothers.” Confucius 
founded this noble doctrine upon the common nature 
of mankind. A Hottentot, as well as a European or 
an Asiatic, can put this thought into words and can be 
touched by an act of kindness or moved to resentment 
by an injury. He knows also what is right and what is 
wrong and is capable of feeling pleasure and pain. 
Civilization gives a European or an Asiatic greater ad¬ 
vantage over the Hottentot in the matter of education, 
but the Hottentot is no less a man on that account. 
Being a man, he should be treated like a brother. 
.Such is the teaching of Confucius. It is impossible 
to calculate the far-reaching effect of this movement 
inaugurated by the representative men of America to 
eradicate the feelings of racial prejudice and religious 
intolerance. It will have an uplifting influence upon 
nations. It will make the world better by teaching 

37 


men to be hospitable and charitable to one another. It 
will weld governments and people more firmly together 
than political and family alliance. It will establish a 
better understanding between countries. It will pro¬ 
mote commercial intercourse, and above all, it will re¬ 
duce the possibility of war and enhance the permanence 
of peace. These are some of the good results that will 
naturally follow. If the object of this movement 
should be accomplished a great boon will be conferred 
upon mankind, arid the Twentieth Century will be sig¬ 
nalized by the grandest of human achievements. Then 
will men not only profess with their lips but practice 
in their lives the Golden Rule as enunciated by Con¬ 
fucius and which finds similar expression in Christian¬ 
ity—do not do to others what you do not want done 
to yourself. 

Permit me to offer my hearty congratulations to 
you, Mr. President and the other gentlemen, and all 
the others who are associated with you in this work. 
I sincerely hope and trust, indeed, I have no doubt in 
my mind that you will find a universal support in this 
country, and at the same time be the means of inducing 
other countries to follow your example. A movement 
like this concerns no one country alone, but the whole 
world. I hope the day will soon come when the spirit 
of this movement will be observed and acted upon, not 
only in this country, but in every other country 
throughout the world. Then it will really and truly 
be said that men live in universal brotherhood. 

The Rev. Robert Stuart MacArthur, D. D., 
LL. D., pastor of Calvary Baptist Church, New 
York City, spoke as follows on 

THE GOLDEN RULE VERSUS RACIAL PREJUDICE AND RE¬ 
LIGIOUS INTOLERANCE. 

This is an occasion of extraordinary interest and 
importance. In its conception, composition and in- 

38 


fluence, this assembly is unique in the history of the 
American Republic and of the human race. It is not 
too much to say that it is a hinge on which great 
results are certain to turn: it may mark the beginning 
of an era of broader, fairer and wiser national and 
racial life. This day may be the birthday of a nobler 
brotherhood of humanity than any we have yet 
known. It is a realization of the partial dominance 
of the royal law in racial and credal differences, and 
it is a prophecy of the complete prevalence of that law 
in all human relationships. 

A brilliant United States Senator declared that 
the hope of the dominance of the Ten Command¬ 
ments and the Golden Rule in American politics, was 
an iridescent dream impossible of realization. That 
opinion—whether it be taken as the expression of his 
own desire, or sympathy, as he claimed, as the in¬ 
terpretation of American political conditions—cost 
him his Senatorship. The American people are not 
willing to admit, in this bald way at least, that the 
Ten Commandments and the Golden Rule are obso¬ 
lete, or even obsolescent, in American politics. But 
that these two formulations of great moral principles 
are not sufficiently regnant in American and mundane 
life—commercial, political, social and religious—all 
must at once frankly admit. These laws incarnate 
vital and vivific truths; they are organic and organific 
principles. They are the moral organon in human 
life; vastly more valuable are they than the organon 
of Aristotle in his system of logic, or the Novom 
Organon of Bacon in his inductive philosophy. Their 
dominance in human affairs would go far towards 
transforming our Hadean life into Edenic bliss, to¬ 
ward making earth a foretaste of heaven. 

Never were there such opportunities as now in 
America for emphasizing this larger, nobler and 
diviner brotherhood. America has passed into a new 
life. She has passed from a robust but selfish boy- 

39 


hood into a noble and generous manhood; from 
provincialism into internationalism, and from con¬ 
tinental isolation into universal recognition and 
power. Nationalism must now become, and it has 
already partly become, internationalism. Dr. Josiah 
Strong reminds us that when Ulysses in his wander¬ 
ings came to a strange city, he sacked it. He had no 
quarrel with the people; there were no grudges to 
satisfy, no wrongs to right. He sacked the towns 
not because their people were enemies, but simply 
because they were strangers. Now we hold that God 
made all nations of one blood; now there has come 
such a conception of the oneness of mankind, that the 
French communists coined for us a new word to ex¬ 
press that oneness, the word “solidarity” as applied 
to the race. Now, as he reminds us, we have a world 
consciousness, and with it must come, and it is com¬ 
ing, a world conscientiousness. Consciousness and con¬ 
science are linguistically and morally closely related. 
The word “humanity” once meant mental cultivation, 
liberal education, classical and polite literature; and in 
some countries—as in Scotland—it was applied to 
the Latin language and literature alone. Now it 
means the quality of being truly humane; it means 
kind feelings, benevolent sympathies, loving disposi¬ 
tions. The change of meaning in the word is a 
wonderful illustration of the progress of the race. 
Altruism, first employed by the Positivists, or the 
followers of the French philosopher Comie, is one of 
the dominant notes in the song with which the 
twentieth century opens. It means devotion to 
others; it is, if we may make the word, “otherism” 
as opposed to selfism. This word otherism is the 
condensation of the Golden Rule. 

The dominance of the Golden Rule as the law of 
life is hastening forward. The Eastern sky is even 
now resplendent with the crimson and gold of the 


40 


dawn of a brighter day. God hasten its meridian 
splendor! Let us have a Golden Rule Day once a year 
for the schools on Friday, for the synagogues on 
Saturday, and for the churches on Sunday. Such an 
observance will be a threefold cord of racial love and 
religious sympathy which cannot easily be broken. 
Let us show our love to God, whom we have not 
seen, by our love to man, whom we daily see. Let 
us prove that: 

He’s true to God who’s true to man; wherever wrong 
is done 

To the humblest and the weakest, ’neath the all- 
beholding sun, 

That wrong is also done to us; and they are slaves 
most base 

Whose love of right is for themselves and not for all 
the race. 

Baron and Baroness de Hirsch gave us a superb 
illustration of the truth of these words. They were 
the very incarnation of the spirit of the Golden Rule. 
They showed their love to God by their love to man. 
Their charity was world-wide in its range, and, alike 
in spirit and form, it was without regard to race or 
creed. In supporting the Monument Association in 
erecting a suitable memorial to this noble man and 
queenly woman, whose gifts were lavished with gen¬ 
erous hand and loving heart, we shall be translating 
the Golden Rule into imperishable marble. Thus we 
shall be echoing the song sung by the celestial choir 
over the plains of Bethlehem, “Glory to God in the 
highest, and on earth peace, good will toward men.” 

The Rev. Joseph Silverman, D. D,, Rabbi of Tem¬ 
ple Emanuel-El, spoke on “The Golden Rule as the 
Basis of Universal Brotherhood.” 

“I seek my brothers,” said Joseph, and the whole 
world re-echoes the same thought. The human 
heart hunger? after companionship. There is scarce- 


41 


ly a more depressing sensation than the realization 
that in the midst of seventeen hundred millions of 
people one stands alone. This sense of loneliness— 
the awful awakening that one has no friend, associate, 
companion, kinsman or beloved one, to whom to 
look for sympathy and encouragement, often drives 
men to despair, to suicide. Fellowship is the heaven 
of a dreary life. Brotherhood is the great oasis in 
our march from the cradle to the grave—the lack of 
it makes life an intolerable journey upon a barren 
desert. 

For thirty-five centuries religions have preached 
the brotherhood of man, but to no avail. We are 
still far from the millennium—there is no universal 
place, no lying down of the lion and the lamb to¬ 
gether, save when the lamb is inside the lion. The 
cause of this failure is the neglect of religions to keep 
this main object in view. Theology has been made 
the paramount issue, and men have busied themselves 
more to win adherents to certain theological doc¬ 
trines than to a line of conduct based simply on a 
love of God and man. Theology has been the apple 
of discord that divided men into hostile sects, fed re¬ 
ligious prejudice, organized persecutions, established 
the inquisition, given an impetus to the manufacture 
and use of the thumb-screw and to rack. Theology lit 
the. fires of the auto-da-fe, made the highways of 
nations red with human blood and retarded the prog¬ 
ress of civilization and the universal brotherhood 
which religion preached in season and out of season. 

.When religion failed, then atheism undertook to 
unite man on other bases—upon ethics, philosophy, 
science, art, literature, etc.—but this plan also failed, 
for it only accentuated the more than natural in¬ 
equalities of man and crystallized them into groups 
that could never coalesce. The idealist and material¬ 
ist, on the basis of atheism, have no common 
ground on which to meet. 


42 


Impassioned reformers then undertook to estab¬ 
lish the great desideratum by force. With the winged 
words liberty, equality and fraternity, they inflamed 
the masses, organized revolutions against the aristo¬ 
crats, the Government, the rulers, and instituted an 
era of bloodshed and carnage. The reign of terror 
in France is still a warning to mankind. The men 
who marched to the barricades as martyrs to the 
cause that failed were impelled by that feverish thirst 
for liberty, equality and brotherhood. 

Labor unions, socialism, communism, anarchism, 
the assassination now and then of a ruler, are only 
similar vain outcries of the human heart, longing for 
justice, for unity, for peace. 

Why, I ask, have all these efforts failed? Because 
they started from two false premises: First, that the 
universal brotherhood did not exist, that it had to be 
created by human effort; secondly, that the solution 
of the problem consisted in the formation of a uni¬ 
versal church or ideal social state. If all men became 
Buddhists, Christians or Mohammedans or Confu- 
cianists, the respective adherents of these faiths be¬ 
lieved the end desired would be reached; and finally 
others had faith in their particular social or political 
nostrums, as the panaceas for all the world’s evils. 

All these religious, political and social reformers 
who failed did not understand or act upon a full com¬ 
prehension of the profound meaning of the Golden 
Rule of Moses: “Thou shalt love thy fellowman as 
thyself.” Thus rule assumes, at once, that all men 
are our fellowmen; it makes no discriminations on 
account of race, creed, color, nationality, rank or 
station. It declares the existence of one human fam¬ 
ily—a veritable universal brotherhood—and calls 
upon all men to recognize it by placing all on an 
equality. It in effect says, that as you live yourself 
by insisting upon your inalienable right to life, liberty, 
property and the pursuit of happiness, you must love 

43 


your fellowmen in the same quality and degree, and 
grant to them similar rights and privileges. 

On the basis, then, of this Golden Rule, the uni¬ 
versal brotherhood is not only possible—it is an ac¬ 
complished fact. It is vain to attempt to create what 
already exists. We should rather teach men to rec¬ 
ognize this natural brotherhood and to act according¬ 
ly. As the beauties of nature exist only for those 
that see them, as God exists for those that know 
Him, so a brotherhood of man exists only for those 
that recognize it. Religion and education must be 
directed to so train the mind and heart as to make 
men realize the thought that the human family is 
one. 

From whatever standpoint we view the origin of 
man we are forced to the conclusion that the five 
races of men have not had five separate beginnings, 
but that all have been developed from one common 
origin. It is, however, extremely difficult for men to 
appreciate the fact that this vast concourse of hu¬ 
manity of varying shades of barbarity and civilization 
is in reality one human family, and that all men are 
brothers. For ages a false training has misled men 
and warped their judgments. 

We need the saving grace of the Golden Rule. 
We must destroy all hostile, tribal, national, racial 
and religious feelings. 

I move, Mr. Chairman, that, in accordance with 
these sentiments, a committee be appointed to carry 
forth the suggestion of a universal Golden Rule 
Brotherhood, and to co-operate with the Baron and 
Baroness de Hirsch Monument Association. 


44 


During the evening Mr. Edwin Markham read the 
following poem: 

“INASMUCH-” 

Inscribed to the Baron and Baroness de Hirsch of Blessed 

Memory. 

Wild tempest swirled on Moscow’s castled height: 

Wild sleet shot slanting down the wind of night; 

Quick snarling mouths from out the darkness sprang 
To strike you in the face with tooth and fang, 

Javelins of ice hung on the roofs of all; 

The very stones were aching in the wall 
Where Ivan stood a watchman on his hour, 

Guarding the Kremlin by the northern tower, 

When lo, a half-bare beggar tottered past, 

Shrunk up and stiffened in the bitter blast. 

A heap of misery he drifted by, 

And from the heap came out a broken cry. 

At this the watchman straightened with a start; 

An old, dear sorrow rushed upon his heart, 

The thought of his dead father bent and old, 

And lying lonesome in the ground so cold. 

Then quick the watchman cried out at his post: 

“Little father, this is yours: you need it most,” 

And tearing off his hairy coat, he ran 

And wrapped it warmly round the beggar man. 

That night the piling snows began to fall, 

And the good watchman died beside the wall. 

But waking in that Better Land that lies 
Under the greater stars that are God’s eyes, 

Behold, the Lord came out to greet him home, 
Wearing the coat he gave by Moscow’s dome— 
Wearing his coat, the very coat he gave 
By Moscow’s tower before he felt the grave! 

And Ivan, by the old Earth-memory stirred, 

Cried softly, with wonder in his word: 

“And where, dear Lord, found you this coat of mine, 

A thing unfit for glory such as Thine?” 

Then the Lord answered with a look of light: 

“This coat, my son, you gave to Me last night.” 


45 


The Rev. G. T. Walker, D. D., pastor of Mt. 
Olivet Baptist Church, New York City, spoke on 

“the golden rule an individual motto.” 

If there are those who entertain any doubts of the 
sincerity of the promoters of this organization to 
eradicate racial prejudice, I believe their doubts will 
be removed as soon as they see I am to be one of the 
speakers on this occasion; for I am so thoroughly 
identified with the colored race, until I have never had 
my racial characteristics questioned. 

We have just closed the most wonderful century 
since time began its majestic flight, save the begin¬ 
ning of the Christian Era, when the eternal light was 
seen rising in the East, after the dim, flickering can¬ 
dles of types and shadows had died out; and, while 
we have closed the most significant century of history, 
we have entered the most glorious century of oppor¬ 
tunity. This is to be the century of thought, of action 
and the performance of duty. 

THE GOLDEN RULE AS AN INDIVIDUAL MOTTO. 

i. This motto meets the conditions and wants of 
man as a social being. 

All men are the workmanship of the same Al- 
mighty, and God made of one blood all nations to 
dwell on the face of the earth; all are subjected to sin 
and infirmities; all are responsible beings, and all 
alike are hastening to an eternity of righteous retri¬ 
bution. 

No man can injure his fellowman without injuring 
himself; we build up ourselves and increase our hap¬ 
piness in proportion as we labor for the welfare of 
others. 

With this rule as an individual motto will come 
the recognition of the fatherhood of God and univer¬ 
sal brotherhood, for when the doctrine of the unity 
of the human family, as enunciated by the Apostle 

46 


Paul, on Mars Hill, facing the Acropolis, at Athens, 
Greece, shall be accepted and believed by each indi¬ 
vidual, then man’s inhumanity to man will cease; 
there will be no longer manifested the monstrous in¬ 
difference when the question is asked, “Where is Abel, 
thy brother?” “Am I my brother’s keeper?” We 
are our brother’s keeper. This motto will connect 
man with man and man with his Creator. 

2. The Golden Rule as an individual motto appeals 
to that which is best, highest and noblest in man .. 

It will produce a conformity to God’s law, and 
obedience to law is greater than sacrifices. Individ¬ 
uals, races and nations are only safe as they respect 
law and order. 

3. The Golden Rule should be adopted as an in¬ 
dividual motto, because of the Divine principles con¬ 
tained. 

This motto includes Love, which is greater than 
faith, which has fought so many battles and won so 
many victories; greater than hope, which sustains, 
cheers, animates, inspires and electrifies. Love is 
eternal, the fulfilling of the law, the badge of disciple- 
ship, the summum bonum of life. 

This individual motto will include justice. Many 
of the courts of our country known as the temples of 
justice are misnomers; they are but temples of injus¬ 
tice. Justice should hold an even balance. Justice 
should make no inquiry as to racial identity. Justice 
should have no kin-people. 

Every man should build over against his own 
house. This motto will secure the safety and protec¬ 
tion of the humblest citizen, for the highest, noblest 
and wealthiest are only safe as the humblest, poorest 
and most illiterate are secure in the exercise of the 
privileges and immunities rightfully belonging to 
them. 

We should adopt the Golden Rule as an individual 
motto, for it will produce an era of peace and good 

47 


4 


will among men; it will become the prophetic music 
of the age. “To thyself be true, and it must follow, 
as the night the day, thou canst not then be false to 
any man/’ 

The Golden Rule as an individual motto will cause 
us to see humanity, not only as it is now but as hu¬ 
manity shall be—humanity redeemed, humanity re¬ 
generated, reorganized, reanimated, reconstructed and 
relighted with heavenly glory. 

This motto will prepare us for the grand reunion 
of the human family. The sons of Noah that sepa¬ 
rated in the Plain of Shinar will hold a family re¬ 
union. I believe in the theory of the unity of the hu¬ 
man race, and that it is the order of Divine Providence 
that these long-separated brethren must meet again. 
Shem went into Asia, Japheth into Europe and Ham 
into Africa. At the reunion, Shem will be represented 
in the person of the despised Chinaman and Japanese; 
Japheth in the person of the proud and cultured Cau¬ 
casian, and Ham in the person of the despised, re¬ 
jected and oppressed Negro. I do not know when 
and where the reunion will take place. It may not 
be until the final consummation of all things, when the 
mighty procession shall be formed that will march 
from judgment to glory, with bold and intrepid step, 
in solid phalanx, with military precision ; but I do know 
that whenever and wherever it takes place, those who 
have adopted the Golden Rule as an individual motto 
will be prepared to participate in the reunion. 

The Rev. Samuel Schulman, D. D., Rabbi of 
Temple Beth-El, spoke on 

“the golden rule in its relation to children.” 

When my ancestors wished to offer the strongest 
kind of a prayer to God, and, as it were, force from 
the divine love the granting of the coveted blessing, 
they cried out: “Do it, O Lord, for the sake of the 
school children! They thus concentrated in one 

48 


phrase all that was noble, and contained in itself the 
pledge and promise of future ideal achievement. 
When, therefore, in the company of the distinguished 
men gathered to sound the message of emancipation 
from racial and religious prejudice, I was asked to 
say a few words on the relation of the Golden Rule 
to children, I responded all the more gladly because 
I am convinced that it is with the education of our 
children that the work must be begun if any real and 
lasting and extended results are to be obtained. 
Swayed from time to time by generous impulses, 
stirred by some striking outrage of the laws of hu¬ 
manity, or stimulated by some special occasion as 
this movement to erect a monument to the great 
humanitarians, the Baron and Baroness de Hirsch, 
whose love of neighbor knew no boundary of race or 
creed, we may come together, and from platform in 
mass meeting emphasize the good that all religions 
have in common, recognize the folly and vice of ra¬ 
cial antipathy, and proclaim the doctrine of “Love 
thy neighbor as thyself’ as the highest motto in life. 
But the world will not be redeemed from the bondage 
of its narrow national hates, its sectarian jealpusies 
and barbarous contempts of race for race, unless it 
be as a result of an education carried on by liberal¬ 
izing the churches, by making the home life per¬ 
meated not only with the practice of the Golden Rule 
among its members, but with the broadest humanity 
and keenest sympathy with the sufferings of the 
stranger and by utilizing our schools for the incul¬ 
cation of the highest mutual respect and good-will 
among the children. 

Let us not forget that differences of creed will 
continue for a long time because they are the natural 
expressions of serious differences of thoughts and 
sacred convictions upon the most important of life’s 
problems, but these differences ought not to conflict 


49 


$> 


with the observance of the commandment, “Love 
thy neighbor as thyself,” interpreted now negatively 
as forbidding us to do the things to others which are 
hateful to us, and again positively as urging us to do 
the things to others which we would have them do to 
us. We must, therefore, begin with the child. The 
child carries with it the destiny of the race. As we 
train it and give a bent to its character, so we deter¬ 
mine the character of the nation to which it belongs. 
To use a thought of America’s greatest seer, “Child¬ 
hood is the perpetual Messiah, sent to restore man to 
his lost paradise.” Without committing ourselves to 
any dogmatic implications which cling to this beauti¬ 
ful thought, because we believe the paradise for hu¬ 
manity is in the future, is now in the making, the 
world being better to-day than it ever was, and the 
Golden Rule being more observed to-day, despite the 
spots which stain the sunshine of our civilization, 
the idea should carry with it an inspiration to the 
highest task of child training. Every child with its 
grand possibilities for good is a renewed hope of hu¬ 
man progress. Every child comes to us with a soul 
of plastic material, ready to be shaped by us. Shall 
we, while we aim to provide it with the means of 
salvation, warp its inborn goodness by unconsciously 
instilling it with prejudice, or shall we not rather, 
while loyal to our creed, imbue it with the most com¬ 
prehensive love for all human beings? It cannot be 
denied that the great danger in necessary denomina¬ 
tional religious instruction consists in inoculating the 
child with the germ of racial or religious antipathy, 
which needs but the suitable occasion in the future to 
manifest its latent virus of hatred and persecution. 
The religious teacher should, therefore, consciously 
supplement the teachings of his dogmas with the in¬ 
culcation of the widest charity, and, above all, the 
strictest justice to the thought of those who differ 


50 


from him. I think that right here, without going 
into details, we may put our finger upon the sore 
spot from which humanity to-day is suffering. I 
may say, for myself, that in the Church that I repre¬ 
sent, in so far as the creed of my non-Jewish fellow- 
men is incidentally touched upon during the religious 
instruction of children, it is treated with the utmost 
tenderness and reverence. I would suggest that oth¬ 
ers, while they are presenting the essentials of their 
own religion, would so do this as not unintentionally, 
but none the less effectively, to sow the seed of preju¬ 
dice against those whose destiny in the past has been 
to be the minority in the world. Let us all be on our 
guard lest, while we attempt to foster the spiritual 
life of our children, we do not warp their natural sen¬ 
timents of kindness and good-will to all human be¬ 
ings with whom they come in contact. In my opin¬ 
ion, the best agency we to-day possess for the foster¬ 
ing and strengthening of the commandment, “Love 
thy neighbor as thyself,” among children, and, there¬ 
fore, for preparing peace and good-will among the 
future citizens, is our free American public school. 
It is the great molder of the numerous races, nation¬ 
alities and creeds which go to make up American na¬ 
tional life. By bringing together children of diversi¬ 
fied parentage, making them work together in mu¬ 
tual good-will and deference to the rights of each, it 
is fashioning the type of the highest humanity, the 
world citizen. The work our schools do now is the 
best that we have along the lines of emphasizing the 
unity of man amid the natural diversities. The sug¬ 
gestion has been made that one day in the year be 
set apart in the public schools for the inculcation of 
the sentiment of the Golden Rule. We have a day for 
the planting of trees, and thus impress the child’s 
soul with the beauty and health-giving virtue of our 
Mother Nature; we have a day for the flag, on which 


51 


we inculcate the devotion to American institutions 
and pride in what that glorious emblem symbolizes. 
We should also have a day to impress upon every 
child’s soul the glorious commandment of “Love thy 
thy neighbor as thyself;” We should bring home to 
child’s mind the thought that there is one humanity 
which should be respected and loved in Christian, 
Jew and heathen, in believer and unbeliever, in black 
man, in white man and in yellow man. I sympathize 
very much with this suggestion, and believe that if 
carried out in the right spirit, it would prove a beau¬ 
tiful symbolic expression of what, after all, is already 
at work in the purpose that animates our public 
school system. In our public schools and in our 
children, let us plant the seed of peace, good-will and 
brotherhood. Let us there inculcate with as solemn 
and impressive a ceremonial as possible the highest 
duty of humanity, and the result will be a type of 
character immune from the pestilential influence of 
bigotry or sectarianism. If we begin properly with 
the education of our children, we may be justified in 
entertaining the hope of bringing about a condition 
for humanity in which men will truly love one an¬ 
other, and be fair to one another, even when they 
prefer to approach God by the paths of differing 
thought and symbols. 

To close with the thought of a Jewish sage: “The 
best guardians of the public welfare are the rightly 
equipped and governed schools.” 

The Rev. Charles H. Eaton, D. D., pastor of the 
Church of the Divine Paternity, spoke on 

“the golden rule and the equality of man.” 

The struggle for equality is as old as the race. 
But the idea and method of equality are refined and 
ennobled with the progress of the ages. Equality is 
not uniformity. Brawn and brain differ in different 


52 


men. There is no such thing as equality of function 
or equipment. This would result in torpor, inertia, 
death to individuals and nations. The only possible 
equality is equality of opportunity. Ames was right 
when speaking of democracy he said: “Not all men 
have equal right to all things, but whatever they have 
a right to, it is to be protected and provided for as 
the right of. any other persons.” True equality 
makes it possible for each man to make the most of 
the stuff God has given him. Confucius struck a 
blow for equality when he left the court and the rank 
of Mandarin because the king would not do what he 
believed for the good of the people and announced 
the maxim: “Teach all without regard to class!” 
Buddha walks the same road when he leaves his 
palace to contend with Brahma as to caste. Socrates, 
going from shop of currier to shop of carpenter in¬ 
terrogating common men as to life and duty prophe¬ 
sied equality. The psalms of David and Jesus' Ser¬ 
mon on the Mount imply citizenship and inalienable 
rights. Vane and Hampden and Cromwell in Eng¬ 
land, and Washington, Lincoln and Garrison in 
America, are the consummate flower and fruitage 
of a tree which, like the tree of Northern mythology, 
had roots deep down in the soil of Europe and Asia. 
“The Mayflower was not large enough to carry a 
cathedral,” but its cabin enshrined the charter of a 
universal religion. The Pilgrims nourished a child 
that was to grow larger than their roof could cover 
which later was housed in a temple dedicated to free¬ 
dom of worship resting on the dictates of conscience. 
They fed on the shell of equal rights in politics and 
religion; Roger Williams broke the shell and so to¬ 
night we feed on the kernel. 

But while the ideal has been seen with ever grow¬ 
ing clearness, the means by which it is to be realized 
have been sorely mistaken. 


53 


I. Lawlessness —This worships might, not right. 
It proceeds upon the basis of the elimination of com¬ 
petitors. One of its earliest examples is found in 
Cain’s treatment of Abel. After Abel’s death the 
murderer founded a city; his method was called 
municipal government. Then nations were formed, 
and government by cannon continued the policy. 
The method by brute force is the establishment of 
equality by the making of a solitude. There is evi¬ 
dence in China and South Africa and in the Philip¬ 
pines that we have not given up this method of at¬ 
taining human equality. We reduce all men to the 
same level by cutting off their heads or breaking their 
legs. In the name of humanity and religion we 
adopt a policy of criminal aggression and beg men to 
revere law while we impoverish and subjugate them 
by the might of lawlessness. It will not work. 

II. Law —Chagrined at our failure to realize human 
equality by brute force, we turn to law. We legis¬ 
late on the rights of man. We establish industries 
and enlarge our commerce. We admire frugality. 
We worship wealth. Legislators and lobbyists take 
the place of generals and armies. We establish the 
hierarchy of the dollar. The power of millions await¬ 
ing investment is incalculable. The French Revo¬ 
lution ended in blood and disaster because liberty 
and equality are bad principles until allied with 
justice which involves protection for feeble members. 
Under the purely commercial instincts the passion for 
equality becomes inhuman inequality. 

III. The Golden Rule —We are just learning the 
true and universal basis of human equality, the 
Golden Rule. Found in one form or another among 
all nations it becomes a sure foundation for real 
equality. Love is the universal solvent. It is the 
cement by which fractured humanity may be made 
whole again. Bossuet said: “Only the great souls 


54 


know the grandeur of charity.” Charity alone sup¬ 
plies the lever to move the world. Selfishness kicks 
down the ladders by which it has risen. Love 
reaches down a hand to those who follow after that 
all may reach the higher level. 

„ , The philosophy of the Golden Rule declares that 
the differences in men consist in the art of trans¬ 
forming vitality into spirituality, latent power into 
useful energy.” It begets tolerance. It puts out the 
flames of fanaticism with tears of pity. It declares 
that the rivers of Abana and Pharpar, of Yang-tse- 
kiang and the Amazon, of the Nile and the Hudson, 
are as good to those who dwell upon their banks as 
is Jordan to those who dwell upon its banks. It 
converts an enemy into a friend. It breaks the bow 
and cutteth the spear asunder as by the hand of God, 
and establishes the reign of peace. 

The great Chinese Moralist transmitted the Five 
Sacred Books in which we read of the Holy Moun¬ 
tain. It is the abode of peace. There grow “none of 
the trees employed to make warlike instruments;” 
here are found “the living fountains of the pure 
waters wherein the subjects of the Prince of Peace 
quench their thirst.” The prophet Isaiah writes of a 
“Holy Mountain where nothing can hurt or kill.” 
Jesus took His disciples to the summit of another Holy 
Mountain, the Mount of Transfiguration, where 
the Prince of Peace was transfigured before them. 
We have all been on a Holy Mountain to-night. We 
have been transfigured as we have each looked upon 
our different leaders and teachers, and perceived in 
them a greater still, the God of Love, the Universal 
Father. And as all great saviors of their kind have 
gone down into the valley from the summits of in¬ 
spiration and communion to drive out the evil spirits 
that possess humanity, so let us do our duty and go 
down to exorcise from the hearts of men and nations 


55 


the demons of hate, and bloodshed, and lust of gold, 
and breathe in the spirit of love, and establish in 
the name of our sovereign masters over all the earth 
the Brotherhood of the Golden Rule. 

The Rev. R. Heber Newton, D. D., rector of All 
Soul’s Church (Episcopal), of New York City, spoke 
on 

“the golden rule as the basis for business.” 

Others are .to speak of the Golden Rule in various 
aspects. It is for me to say a word of this Rule of 
Life as the Basis for Business. One would suppose 
from the practice of Christendom that the revised 
version of the New Testament read: “Whatsoever ye 
would that men should do unto you, do ye so even unto 
them—except in business.” But for the life of me, I 
can’t find any such saving clause in the Scripture 
records. It stands there a universal law—“Whatso¬ 
ever.” For aught that I can see, it is the law of trade 
and commerce as well as the law of the family and of 
friendship. It could not be an ethical law if it were 
not all inclusive. 

Archbishop Tillotson long ago said of the new com¬ 
mandment, to love one another, that it had been so 
little used that it was to all intents and purposes still 
new. After eighteen centuries the Golden Rule would 
still seem to be a stranger in the realm of business. 
It certainly is not the basic law of business in Christen¬ 
dom —despite of all the beautiful things we all say 
about Christ. We evidently do not take him seriously 
in this teaching. 

What an irony of history! Eighteen centuries of 
Christendom, and we single out for fame a man who, 
when his workingmen tell him that there are no rules 
in the factory, has the Golden Rule printed and posted 
in his establishment, and makes his men believe that 
he really tries to carry on work according to that rule. 

56 


We label him—“Golden Rule Jones.” One Golden 
Rule Jones and myriads of Brazen Rule Smiths, 
Browns and Robinsons! 

Wise political economists and experienced men of 
business tell us that the Golden Rule is inapplicable 
to business. A Sunday School teacher asked her boys 
what was the Golden Rule. “Do others as others 
would you,” said, one. Then the teacher sadly ex¬ 
pounded the real Rule. Whereupon one of her street 
Arabs contemptuously retorted: “Naw, that won’t 
work!” Certainly the Golden Rule is not easy to work 
in a business which is conducted under the stress and 
strain of competition. For competition is nothing 
more than the struggle for existence, the strife for life, 
in which the weakest goes under and might is right. 
But in that case, so much the worse, not for the Golden 
Rule, but for our competitive civilization. It is not 
Christian, human—that is its judgment before the bar 
of conscience. It must give way to something higher 
and better. The conscience of man is slowly waken¬ 
ing. The social stir means this, and nothing else than 
this. When the conscience gets roused and enlight¬ 
ened, it will force our competitive civilization into 
something better, where it will be possible for the 
Golden Rule to be the Basis for Business. 

In a little town of France, Guise, there is an in¬ 
dustrial establishment for the manufacture of stoves 
and allied industries. Over a generation ago a joint 
stock company was formed, under the wise leadership 
of a man who thought himself an infidel, and was called 
by others an infidel. In the preamble of the articles 
of association was written, as the principle of organiza¬ 
tion—The Golden Rule. For thirty years Monsieur 
Godin lived up to that principle. He established kin¬ 
dergartens, schools, lecture halls, libraries and every 
form of social betterment for his work people. He 
took them into copartnership by enabling them to take 


57 


stock in the Association. He steadily increased the 
proportion of stock among the workingmen. He 
trained them to carry on the different departments of 
industry under him. He qualified them to dispense 
with him altogether. He handed over to them in his 
will the property as their property. I should say that 
that was the most Christian piece of business in the 
world. 

All honor to men like Baron de Hirsch and Andrew 
Carnegie, who show us how to apply the Golden Rule 
so magnificently in the distribution of wealth. Before 
such men, we scarcely know whether we are Jews or 
Christians. More honor yet to the men who are to 
come after them, educated by their example to yet 
higher achievements; and who will not only spend 
their money according to the Golden Rule, but will 
make it according to the Golden Rule. 


THE ORGANIZATION OF THE BROTHERHOOD. 

On the evening of May 9, 1901, a meeting was 
held in accordance with the vote of the meeting of 
March 26th, to adopt a constitution, and thus begin 
the work of organization. The constitution is given 
below. Inasmuch as the purpose of the movement 
is world wide, and not in any sense local or even na¬ 
tional, it was thought best to leave the appointment 
of officers incomplete for the present. The names 
thus far announced are Gen. Thomas L. James, Treas¬ 
urer; Dr. Joseph Silverman, Chairman of the Execu¬ 
tive Committee, and Theodore F. Seward, Secretary. 


58 



CONSTITUTION OF THE GOLDEN RULE BROTHERHOOD. 

ARTICLE I. 

NAME. 

The name of this organization fhall be “The Golden Rule Brother¬ 
hood of Man.” 

ARTICLE II. 

OBJECT. 

Its object shall be: First—-To teach the world to appreciate and 
P^^ptice the Golden Rule, “Thou shalt love thy fellow man as thy¬ 
self, or as expressed in the words, “Whatsoever ye would that men 
should do to you, do ye even so to them.” 

Second—To eradicate racial prejudice and religious intolerance. 

Third—To advocate and advance peace, and to unite the human race 
in a universal fraternity. 

ARTICLE III. 

METHOD OF WORK. 

These objects shall be carried out by means of a campaign of educa¬ 
tion. 

First—By public meetings of a non-sectarian character. 

Second—By lectures and lecture courses. 

Third—By tracts, pamphlets, books, newspapers, magazines, etc. 

Fourth—By instituting Golden Rule Days during the year in churches, 
synagogues and schools. 

Fifth—By co-operating with the Baron and Baroness de Hirsch Mon¬ 
ument Association (under whose auspices its initial meeting was held), 
in its noble enterprise of erecting in New York a monument to philan¬ 
thropy in honor of these two great benefactors of mankind. This monu¬ 
ment will ever stand before the whole world as a symbol of the spirit 
and work of the Golden Rule Brotherhood. 

Sixth—By protesting against all individual and class discriminations 
which interfere with the rights of citizenship. 

Seventh—By such other means as the Society and its directors may 
determine. 

ARTICLE IV. 

SCOPE. 

The Society shall be national and international, with its headquarters 
in New York City. State, city or district branches may be established 
under the supervision of the Board of Directors. 

ARTICLE V. 

MEMBERSHIP. 

Section 1. Any worthy person may become a member of this Society 
on application to the Secretary, or to any local branch. 

Sec. 2. There shall be no dues, but members are expected to con¬ 
tribute voluntarily toward the expenses of the Society and for the fur¬ 
therance of its work. 

ARTICLE VI. 

GENERAL COMMITTEES. 

Section 1. Whoever contributes five dollars or more annually to the 
funds of the Society will become a member of the Honorary Committee, 
and may be elected by the Board of Directors as a member of the Gen¬ 
eral Committee, which will constitute the electoral and supreme authority 
of the Society. 

Sec. 2. The General Committee shall meet annually within four weeks 
preceding the annual convention. 


59 


ARTICLE VII. 

Section 1 . The officers of this Society shall consist of a president, 
two vice-presidents, secretary, treasurer and ten directors, who shall be 
elected annually by the General Committee and shall perform all duties 
that usually pertain to their respective offices. 

Sec. 2. The officers and directors shall together constitute the Board 
of Directors, and shall have control of the affairs of the Society. The 
Board of Directors may, at its discretion, elect a limited number of 
honorary vice-presidents. 

Sec. 3. The officers shall report annually to the General Committee. 
ARTICLE VIII. 

MEETINGS. 

Section 1 . The annual convention of the Brotherhood shall be held 
in the month of November, on a day selected by the Board of Directors. 

Sec. 2. Meetings or conferences of the members, or public meetings 
or conventions, may be held as the Board of Directors may determine, 
and under its supervision. 

ARTICLE' IX. 

This constitution may be amended at any regular or special meeting 
of the General Committee by a two-thirds vote, pr<pvided the initiative 
has first been taken by a majority of the Board of Directors. 


The following ladies have given their names as 
members of the Honorary Committee: 


Mrs. Dimies T. S. Denison. 

Miss Grace H. Dodge. 

Mrs. Ellen M. Henrotin. 

Mrs. Esther Herrman. 

Mrs. Ruth McEnery Stuart. 

Mrs. Horace I. Ostrom. 

Mrs. Elizabeth St. John Matthews. 
Mrs. Theodore F. Seward. 

Rev. Phebe Hanaford. 


Mrs. May Wright Sewall. 

Mrs. Elizabeth Powell Bond. 
Mrs. May Riley Smith. 

Mrs. Louis Marshall. 

Mrs. H. M. Sanders. 

Mrs. Cynthia Westover Alden. 
Mrs. Cornelius Zabriskie. 

Mrs. Samuel Untermeyer. 

Rev. Augusta J. Chapier, D. D. 


A NEW ERA OF SYMPATHY. 

The creation of a new era of sympathy between 
Christians and Jews would be a noble initiatory work 
for the Golden Rule Brotherhood. And there is no 
reason why this should not be a result, and an imme¬ 
diate result, of its unifying influence. If Christendom 
has made a mistake, during the past centuries, then 
the mistake should be corrected as quickly as possible. 
In fact, the tide is already setting strongly in this di¬ 
rection. The Golden Rule meeting, described else¬ 
where, at which a Christian minister and a Jewish 

6o 




Rabbi united in conducting the opening religious ser¬ 
vice in an orthodox Christian church, was only one 
of many happy ofnens of a new order of fellowship 
between the two faiths. 

While these lines are being written the newspapers 
are reporting a beautiful illustration of comity in the 
city of Albany. The Trinity Methodist Church, hav¬ 
ing been burned, the congregation was invited to wor¬ 
ship in a Jewish synagogue. The invitation was ac¬ 
cepted, and at one of the services ten children were 
baptized. A Christian baptism in a Jewish Syna¬ 
gogue! Surely a goodly company of angels must 
have presided at this ceremony. 

Another recent incident. At the annual spring 
parade of the Sunday Schools of Brooklyn (Eastern 
District), the Reformed Church, corner of Bedford 
Avenue and Clymer Street, through its pastor, Rev. 
Howard Wilbur Ennis, invited the children of the 
Beth Elohim Synagogue, numbering about 400, to 
take part in the parade. They did so and thus af¬ 
forded another happy illustration of the passing away 
of the old antipathy and prejudice. 

A Presbyterian minister, writing of this movement, 
says: “I have often spoken against the anti-Jewish 
spirit. We are more indebted to them than to any 
other race. Jesus said, ‘Salvation is of the Jews.’ ” 

Now let all Christian ministers “speak against the 
anti-Jewish spirit,” and let them act in accordance 
with their words. 


THE PAN-AMERICAN EXPOSITION AND THE BROTHER¬ 
HOOD OF AMERICAN NATIONS. 

It is a happy coincidence that the birth of a universal 
Golden Rule Brotherhood and the union of all the 
American nations in a movement for progress on the 
basis of a closer fellowship should occur the same 
year. The spiritual significance of the Pan-American 

61 



Exposition was presented in an earnest and eloquent 
address by Secretary Hay, at a meeting of the Na¬ 
tional Editorial Association, at Buffalo, on the 12th 
of June. Space allows only a few of his timely words 
to be quoted: 

“Last night as I looked from my window at this 
marvelous creation, lined in fire upon the evening sky, 
and to-day as I have walked through the courts and the 
palaces of this incomparable exhibition, the words of 
the prophet have been constantly in my mind, ‘Your 
old men shall dream dreams; your young men shall see 
visions.’ We who are old have through many hopeful 
years dreamed this dream. It was noble and inspiring, 
leading to earnest and uplifting labor. And now we 
share with you who are young the pleasure of behold¬ 
ing the vision, far nobler and more inspiring than the 
dream. 

“This ideal of the brotherhood of the nations of the 
Western World is not a growth of yesterday. It was 
heralded when the country was young by the clarion 
voice of Henry Clay; it was cherished by Seward and 
Evarts, by Douglass and by Blaine. * * * 

“Our hearts have glowed within us as we have 
surveyed at every turn the evidences of the equality 
and fraternity of progress under skies so distant, under 
conditions so varying as those which obtain between 
Alaska and Cape Horn. 

“The benign influences that shall emanate from 
this great festival of peace shall not be bounded by 
oceans nor by continents.” 

AN UNCHANGEABLE GOD. 

Both Jews and Christians believe in an unchange¬ 
able God; and both Jews and Christians are now re¬ 
considering the subject in the light afforded by the 
analogies of modern science. 

The unchangeable God created man in His own 


62 


image and likeness, and gave him “dominion over all 
flesh.” This dominion was occasionally manifested 
in Old Testament times in what were regarded as 
miracles or supernatural exhibitions of power. ^ 

The modern concept of God and His relation to 
the universe is ‘suggested by the laws of electricity, 
especially as manifested in the recent development of 
wireless telegraphy. God is the Supreme Source of 
life in all its manifestations of power, beauty and 
harmony. Man, the finite, is a recipient of this life. 
Faith is a conscious placing of the mind in an atti¬ 
tude of receptivity. The supply is infinite. The only 
limitation is in the lack of receptive power, or of a 
receptive spirit on the part of each individual. 

The Supreme Universal Power is Love; hence it 
is expressed by the idea of fatherhood, both in the 
teachings of Judaism and Christianity; and now 
comes the voice of science bearing testimony to the 
fatherhood of scriptural revelation. Dr. G. Stanley 
Hall, president of Worcester University, says: “Out 
of the research of chemists and biologists there is 
unfolding something that might as well be called 
Love as anything else. The word Love is the most 
fitting motto to place in any of our biological labora¬ 
tories, for the reinforcement of the good old Bible 
doctrine of Love is coming through the microscope 
and the laboratory.” 

But science teaches brotherhood as well as father¬ 
hood. Suppose it were possible for the dynamos 
to store up the power and keep it from passing on to 
the factories and power houses. What utter con¬ 
fusion and ruin would result; yet the confusion would 
scarcely be greater than that which now exists in 
human affairs. 

Love is the dynamic power of the universe.. God 
is its Source and the supply is unlimited; but it is a 
force to be used and not hoarded. Hoarded bless- 

63 


ings are a curse; and this truth is gaining a new rec¬ 
ognition. In spite of the apparent dominance of 
materialism at the present day, two spiritual pur¬ 
poses are influencing humanity as they have never 
done before. First, the desire to learn how to receive 
the divine Love-current directly from its Supreme 
Source; and second to learn how to pass the current 
on to others. In other words, people are trying now 
as never before to be good and faithful children of 
the Heavenly Father, and loving and helpful broth¬ 
ers to the rest of the family. 

RESPECT HIS BELIEFS. 

So easy to say, so difficult, if not impossible, to do. 
There is probably not an individual on the face of the 
earth who does so perfectly. Jesus’ disciples certain¬ 
ly did not succeed. They complained to their Master 
of some “who follow not after us,” and even wanted 
to call down fire from heaven upon those whose con¬ 
duct they disapproved. Paul and Barnabas had a 
sharp controversy and were obliged to separate. 

At this time of general upheaval in the religious 
world, the demand for mutual respect is especially 
great. The trouble is that human nature so easily 
deceives itself on this question. The so-called “lib¬ 
eral” who can tolerate everything but intolerance is 
no better off than the confessedly narrow “ortho¬ 
dox,” who feels it necessary to condemn his neigh¬ 
bor’s tolerance toward what he regards as vital error. 

Here is a friendly word of warning. Don’t make 
the mistake of supposing that you respect all of your 
neighbor’s beliefs. Make a note of his various ideas— 
social, political and religious—that you do not re¬ 
spect, and you will be amazed at the length of the list. 
Then remember that in so far as you fail to respect 
his ideas you fail to respect the man, for his ideas 
are himself. “As he thinketh in his heart, so is he.” 

64 


A GOLDEN RULE COMPETITION. 

The following history illustrates the broader in¬ 
terpretation of the Golden Rule which is beginning 
to prevail: 

The proprietor of a dry goods establishment in a 
town in Eastern Massachusetts, who had for years 
conducted his business after the usual methods, was 
led to see that the highest success can never be 
gained by selfish methods, but that the real and satis¬ 
fying success of each depends upon the success of all. 
An opportunity came for him to apply the theory. 
The only formidable rival in his business was not 
favorably located. His building was not a commo¬ 
dious one, and it was on the wrong side of the street. 
This business man, who had transferred the Golden 
Rule from his head to his heart, learned of a much 
better place near his own store that could be ob¬ 
tained. He went to his rival and informed him of it, 
advising him to take advantage of the opportunity. 
The man paid no attention-to his suggestion. It 
was so contrary to all business ideas that he thought 
it was a mere jest. The Golden Rule man went to 
him again and said: “I am in earnest in this matter. 
A year or two ago I would not have dreamed of 
doing this; but I have come to believe that the whole 
structure of society is wrong on this question, and 
its false theory of life prevents the very success that 
every one is seeking. It is true that a few people 
gain fortunes, but are they happy? We all know that 
they are not, unless they have something more than 
their money to make them happy. Now, I actually 
believe that if you, my rival, take the better place, 
your success will not interfere with mine, because I 
believe that the eternal law of love cannot impoverish 
or injure those who obey it.” 

Being finally convinced of the sincerity of the ad¬ 
vice, the man adopted it. What was the result? The 

65 


brotherly thought gradually leavened the entire cojn- 
munity. A new era of prosperity began for the 
whole town. People were attracted to it from other 
places, and both the establishments reaped the bene¬ 
fit. 

PRACTICAL APPLICATIONS OF THE GOLDEN RULE. 

A small boy was once asked the question whether 
his father was a Christian. He replied, “Yes, but he 
doesn’t work at it much.” So may it be said of the 
Golden Rule. It has been in the world for ages. Mil¬ 
lions of people have accepted it as a part of their 
moral code, but they “haven’t worked at it much.*” 
Now, it is suddenly being recognized as not only a 
valuable moral precept, but as an essential principle 
of life, both individual and social. Hardly a day 
passes without a report of some new application of 
the Golden Rule principle. A few instances are 
herewith mentioned. 

THE INTERNATIONAL SUNSHINE SOCIETY. 

The International Sunshine Society may be de¬ 
scribed as a spontaneous ebullition of goldenrul- 
ishness. (That is a long word, and not highly eu¬ 
phonious, but what other term would express the 
idea?) From a simple exchange of Christmas cards 
among a few friends it has in five years encircled the 
globe with a spirit of sympathy and sunshine. It has 
more than a thousand organized branches, with near¬ 
ly or quite a hundred thousand members. Its object, 
as stated in its prospectus, is “to incite its members 
to the performance of kind and helpful deeds, and 
thus to bring the sunshine of happiness into the 
greatest possible number of hearts and homes. Its 
motto is ‘Good Cheer.’ Its membership consists of 
people who are desirous of brightening life by some 
kind thought, word or deed. The membership fees 


66 


are not onerous, consisting merely of some sugges¬ 
tion that will bring ‘sunshine’ to some of the mem¬ 
bers of the society. For instance, exchange of books, 
papers, pictures, etc.; ideas that may be utilized to 
advantage in the sick-room; work or employment 
that can be followed by a ‘shut-in;’ fancy work; holi¬ 
day suggestions; sending flowers; a general ex¬ 
change of ideas beneficial to the members.” 

This society originated with Mrs. Cynthia West- 
over Alden, who is its permanent president-general. 
Its local work is reported regularly in more than a 
hundred daily and weekly papers in different parts 
of the United States. The Society publishes no 
paper of any kind, and the Ladies' Home Journal, in 
which Mrs. Alden conducts a department every 
month, is its only International official channel. 

Those who desire further information regarding 
this truly beautiful movement may send five cents 
to Mrs. Alden, 96 Fifth avenue, New York, for a 
prospectus. 

ORDER OF don’t KNOCK. 

On the moral side of the question a novel but ex¬ 
ceedingly practical application of the golden rule has 
appeared in the shape of the “Order of Don’t 
Knock,” which is said to have been incorporated in 
Buffalo, N. Y., in March of this year. “Knocking” 
is the latest term for “backbiting.” The spirit and 
purpose of this order are so admirable and its in¬ 
fluence is so universally needed that we gladly call 
attention to the objects of the order as defined in its 
constitution: 

Section 1. — To overcome in its members the deplorable habit of 
speaking ill of our fellows—otherwise known as knocking—and by 
precept and example trying to induce others to do the same. 

Sec. 2.—To better the social and moral condition of mankind by a 
true devotion in its members to the cause of charity in its broadest 
sense. 

Sec. 3. —To keep the Golden Rule ever in the minds of its members. 

67 


The following are some of the items of its creed: 

We believe that the practice of speaking ill of our fellows is un- 
brotherly, uncharitable and detestable. 

We believe it is our duty to conceal the imperfections of our fellows 
(provided their actions are not a menace to the welfare of the com¬ 
munity), and to do all we can by precept and example to show them 
where they err. 

We believe that in most cases “knocking” is done thoughtlessly, and 
even those who “knock” maliciously and with evil intent would refrain 
if they would but give a thought to the possible consequences of the act. 

GOLDEN RULE JONES. 

One of the most prominent of the golden rule 
manufacturing establishments in America is that of 
the Acme Sucker Rod Company, at Toledo, O. Its 
founder, Samuel M. Jones, was a son of one of the 
working people of Wales. Coming to this country 
when a youth, he rose in life through many difficulties 
and limitations, living mostly in the oil regions of 
Pennsylvania. The invention of a superior method 
of pumping oil from the wells led to increased pros¬ 
perity, which finally resulted in the formation of the 
above company. Concerning the spirit and methods 
of the establishment, Mr. Jones writes as follows: 

“For some years I have been trying to prove by 
a practical example that men want to be men, want 
to be manly, and that all they need is opportunity. 
That is why we have a shop without ‘rules’ or ‘bosses.’ 
Of course, there are those who direct the work, but 
no bosses. We have the strict eight-hour day and 
forty-eight-hour week (except the watchman). Men 
only are employed. We do not believe in child labor, 
although we pay men for doing children’s work. We 
have no ‘piece work’ or ‘piece-price plan’ that gives 
the strong man an advantage over his weaker or less 
capable brother. We believe that he who does his 
best does all he can, and because he does all he can 
he has a right to live as a brother. We have no sys¬ 
tem of contracting work out to give one man an op¬ 
portunity to make profit from the toil bf his brothers. 


68 


We have no overtime. We have no ‘time-keeper/ no 
‘time-clock’ to ‘ring in’ and ‘ring out.’ Every man 
keeps and reports his own time. Every one who has 
been six months with the company gets a week’s va¬ 
cation with pay, and every one who has been a year 
gets a minimum of $12 for a full week. In addition, 
for the past five years each worker has received a 
cash dividend of 5 per cent, on the year’s wages at 
Christmas time.” 

The means employed by this company for the im¬ 
provement and pleasure of its employees include a 
“Golden Rule Park and Pleasure Ground,” a 
“Golden Rule Kindergarten,” and a “Golden Rule 
Band,” composed of working men of the company. 

IT INCLUDES THEM ALL. 

The Golden Rule Brotherhood is not a rival of any 
other society or movement that is working for sym¬ 
pathy and unity among the children of men. It is the 
friend and helper of all. Any member of a church, 
Masonic or Odd Fellows’ society, Y. M. C. A., W. C. 
T. U., St. Andrew’s Brotherhood, or other fraternity, 
is all the more a member of the G. R. B. because of 
his interest in other religious or humanitarian move¬ 
ments. All of these, if they have any reason for being, 
are promoting in some way the spirit of the Golden 
Rule. The G. R. B. is a Common Denominator for 
them all. All other organizations that deserve to 
live will be made better and more useful by accept¬ 
ing the Golden Rule principle. 

THE BROTHERHOOD OF THE UNSEEN. 

The development of a large concept of life re¬ 
moves, one by one, the barriers which have heretofore 
existed between the members of the human family. 
Even the boundary between the seen and the unseen, 
or what have been called the present and the future 

69 


worlds, is gradually losing its power to separate. 
‘‘Other world?” says Emerson; “there is no other 
world. Here or nowhere is the eternal fact.” As 
we rise in the process of evolution from the realm 
of the material toward the kingdom of the spiritual, 
the law of unity is found to belong equally to both. 
Human brotherhood is as eternal and all-inclusive as 
Divine Fatherhood. 

The Jewish ritual recognizes this truth, and makes 
use of the following beautiful meditation in all the 
worship of the synagogues: 

“Before we separate, we remember those who have 
finished their earthly course and have been gathered 
to their eternal home. Though vanished from bodily 
sight, they have not ceased to be, and it is well with 
them; they dwell in safety with the everlasting Spirit. 
Let those who mourn for them be comforted. Let 
them submit their aching hearts to God, and truly be¬ 
lieve that He is just and wise and merciful in all His 
doings, though no man can comprehend His ways. 
In the divine order of nature, both life and death, joy 
and sorrow, serve beneficent ends, and in the fulness 
of time we shall know why we are tried, and why our 
love brings us sorrow as well as happiness. Wait 
patiently, all ye that mourn, and be ye of good courage; 
for surely your longing souls shall be satisfied.” 

AN ANNUAL GOLDEN RULE DAY. 

In reading the report given in later pages of the 
great Golden Rule mass meeting of March 26th, it 
will be observed that a practical suggestion was of¬ 
fered to the effect that the Golden Rule be made a 
subject of special consideration annually in all Ameri¬ 
can communities. The method proposed is most ef¬ 
fective. It is that three successive Golden Rule days 
be observed in each town or city. Friday in the 
schools, Saturday in the synagogues and Sunday in 


70 


the churches. In this way the whole community will 
be stirred and stimulated at the same time, and the 
subject will be discussed from every point of view. 

The value of this plan is so obvious that no argu¬ 
ment is needed to emphasize it; but perhaps some 
urging is required to set the ball rolling. This is a 
case in which no one need wait for another to take 
the lead. One enthusiastic friend of humanity in 
any town or city is enough to start the movement. 
Let him or her (it is quite as likely to be a woman as 
a man, perhaps more so) begin to agitate the ques¬ 
tion. Speak to a few pastors and influential citizens. 
Call a parlor meeting to consider the subject. Send 
for copies of this pamphlet and distribute before¬ 
hand to those who are to be invited. The result will 
follow without effort. Other towns will imitate the 
example, and thus the movement will extend till it 
becomes universal. It cannot be otherwise, because 
it supplies a universal need. 

WHEN SHALL THESE DAYS OCCUR? 

It is desirable that the Golden Rule days be ob¬ 
served simultaneously in whatever part of the coun¬ 
try they may be adopted. It is herewith suggested 
that the days selected be the first Friday, Saturday 
and Sunday in December. The churches and schools 
are then in the fullest activity. The influence of 
Christmas begins to be foreshadowed. At no other 
time will Golden Rule thoughts be more in order or 
exert a more benign influence. 

Let not this good work be postponed. Take it 
up at once. Begin to plan for it, and when it is de¬ 
cided to adopt the plan, notify the secretary of the 
Golden Rule Brotherhood, and he will use the news 
as a means of stimulating other places to join the 
movement. 


7i 


THE GOLDEN RULE IN RELATION TO ANIMALS. 

No Golden Rule Brotherhood is complete that 
does not include our brothers of the animal kingdom. 
This subject ought to be, and, no doubt, will be es¬ 
pecially discussed in the exercises of the Golden 
Rule day in schools; but our whole American nation 
needs a process of regeneration along this line. It is 
vain to boast of the superiority of our religion to that 
of the Orientals as long as many of our cruel customs 
are retained—horse docking, decorating ladies’ bon¬ 
nets with birds, shooting birds and animals for sport, 
etc., etc. The subject cannot be enlarged upon here. 
The reader is advised to send to T. Y. Crowell & Co., 
New York, for a booklet by Ralph Waldo Trine, en¬ 
titled, “Every Living Creature; or, Heart Training 
Through the Animal World.” 

A GOLDEN RULE BADGE. 

A badge is needed for the new Brotherhood, and 
the device adopted for the purpose is a small golden 
rule. It is made or oreide. It is exactly an inch long, 
and of proper width. It is marked off in tenths, and 
the words Golden Rule are embossed upon its sur¬ 
face. It can be pinned on the coat or cravat, and is 
ornamental as well as suggestive. Price, 10 cents. 
Will be sent by mail to any address. 

THE GOLDEN RULE AND THE SHOTGUN. 

The Rev. Sam P. Jones says: “I believe in the 
Golden Rule up to a certain point, but then I want to 
take up the hickory club and the shotgun.” 

This is the old, old story. Be kind to people so 
far as it seems to serve your own selfish interest, and 
then take a club. This policy is self-destructive. It 
is self-destructive because in destroying others we 
destroy society, and in destroying society we destroy 


72 


ourselves. In beating our brother with a club we are 
beating our own bodies, only it unfortunately hap¬ 
pens that the bruises do not usually show till some 
time afterward; but the worst of it is that in clubbing 
our brother we are clubbing our own children. We 
may not feel the wound, but they, the innocent 
parties, are sure to feel it, and usually with com¬ 
pound interest. 

What a solemn comment upon this law was given 
by Lincoln in his second inaugural address: “If God 
wills that this war shall continue until all the wealth 
piled by the bondman’s two hundred and fifty years 
of unrequited toil shall be sunk, and until every drop 
of blood drawn by the lash shall be paid by another 
drawn with the sword, as was said three thousand 
years ago, so still it must be said, ‘The judgments 
of the Lord are true and righteous altogether.’ ” 

His words were prophetic. Every dollar and 
every drop of blood was paid with fearful usury. 
Such was the fruit of the shotgun policy. The 
principles of justice cannot be violated with im¬ 
punity. 

WHAT IS JUDAISM ? 

By Rev. Joseph Silverman, D. D., Rabbi of Temple 
Emanu-El, New York. 

The question “What is Judaism?” has been fre¬ 
quently asked and as often unsatisfactorily answered. 
No categorical reply can be given to such a query. To 
say that Judaism is a belief in the unity of God is an 
example of an incomplete truth that is misleading. 
While monotheism is the very basis of our religion, the 
equation “Judaism is Monotheism ” would be open to 
serious criticism. Nor is the statement that the Deca¬ 
logue furnishes a definition of Judaism to be unquali¬ 
fiedly accepted. The Ten Commandments express the 


73 


very essence of Judaic teaching, but cannot be enter¬ 
tained as a complete interpretation of Judaism. 

Judaism cannot be concentrated into a phrase or a 
single statement. It is not one doctrine, law or prin¬ 
ciple. It is a philosophy, almost a science of the uni¬ 
verse, of its creation, government and preservation; it 
is a philosophy of cosmic and human life. Judaism is 
not the product of one mind—it is not the birth of an 
hour, the spontaneous appearance of a flower without 
bud, branch, tree or seed. Judaism is an evolution of 
religious thought from the mystic and superstitious 
worship of sticks and stones, idols, phenomena of na¬ 
ture and mythological deities into the sublime concep¬ 
tion of a spiritual God who is the almighty creator, 
governor and preserver of the universe. 

How long men groped in the dark we know not; 
how long they worshiped the thunder, lightning, tides, 
winds and currents we cannot exactly ascertain. In 
Abraham we at last see typified the dawn of a higher 
consciousness, of a nobler conception of God and man, 
and we follow the evolution of this new creed in the 
minds of Isaac and Jacob until in the minds of Moses 
and the people of Israel it crystallizes into Jehovah, the 
“I am what I am.” For Israel, this Jehovah took the 
place of the ancient idols, the Penates or household 
gods, and the mythological deities. He became to 
them a God of love instead of Cupid, a God of war 
instead of Mars, a God of wisdom instead of Minerva, 
a God of supreme authority instead of Jupiter. He 
divided the waters of the Red sea, delivered Israel 
from bondage, carried him as on eagles’ wings to 
Sinai, spoke in the midst of the thunder and light¬ 
ning, and gave him the Law. He commanded the 
people to become holy even as He, their God, was 
holy, and decreed the way according to which they 
were to follow after truth, justice, love and mercy, 
and attain holiness in thought, feeling and action. 


74 


Thus Jehovah became to the Israelites the center 
of their every-day lives, and regulated their relation 
to their fellow men; ordered their very food, clothing, 
time for work, rest and worship. He was the 
governor of their religious, domestic, social and 
civic life. He took the place of the ancient oracles 
and, through the Urim and Thummim, gave counsel 
as to war and peace. He was the Providence of the 
people, rewarding the righteous and punishing the 
wicked. He was Judge, Ruler, King of Kings. Thus 
Judaism, during the many years of Israel’s existence 
as a nation, developed a complete system of theology, 
religious worship and ethical, civil and sanitary legis¬ 
lation as formulated in the Scriptures. * * * 

A JEWISH ENCYCLOPEDIA. 

It cannot be regarded otherwise than as a striking 
providence that, before the present reaction in favor 
of Judaism began to be felt in any marked degree, ar¬ 
rangements were made by the Funk & Wagnalls Com¬ 
pany to publish a complete and exhaustive Jewish ency¬ 
clopedia, treating the subject from every conceivable 
standpoint. More than 300 of the most eminent spe¬ 
cialists of America and Europe are occupied in pro¬ 
ducing this colossal work, which is to be issued in 12 
volumes quarto, with about 8,000 pages and 2,000 il¬ 
lustrations. The cost of this vast enterprise will not 
be less than half a million dollars. 

The publication of such a work will tend toward the 
removal of the prejudice, still prevailing in many cir¬ 
cles, against the Jewish race, which gave to civilization 
Moses, David, Solomon, Isaiah and the other Prophets; 
for while this great enterprise is not apologetic in its 
intent, yet it is inevitable that it will have such a result. 

Let mankind clearly see the work wrought for the 
world by the Jew, then the prejudice against the Jew, 
which has prevailed for many past centuries, must give 


75 


way; and, on the other hand, it is not unlikely that the 
Jew himself will look with different eyes upon Chris¬ 
tianity, seeing how much of the glory that has come 
to the dominating Christian civilization is to be credited 
to the Jew; for true it is that Jewish thought has given 
a broad illumination to the world’s pathway for all 
time, and that to tear Jewish thought and Jewish fact 
out of the Christian civilization of to-day would be to 
tear to pieces the contexture of the whole. 

. The Jew has nothing to lose, but much to gain by 
this encyclopedic work. Justice, once started, will 
spread in favor of the Jew as did cruelty against him; 
justice, no less than cruelty, is contagious. Both Jew 
and Christian believe that there is something else in the 
universe, than cold, heartless, dynamic intelligence; 
there is justice, there is love, and as a result, by and by, 
there will be, must be —brotherhood. 


76 


ALL CAN HELP. 

In adopting a constitution, the organizing com¬ 
mittee thought it best to require no fees or dues as 
a condition of membership. But every member will 
wish to do all he can to extend the movement, for 
this is an essential part of the Golden Rule spirit. 
The following ways of helping are suggested: 

1. Buy pamphlets and cards for distribution. 

2. Send contributions of money for extending the 
movement. (Checks and money orders may be made 
payable to General Thomas L. James, 32 East 42d St. 

3. Speak to friends. Get up meetings. 

4. Send original or selected articles to the local 

newspapers. Theodore F. Seward, 

Secretary, 
New York City. 


(TO BE FORWARDED FOR RECORD.) 

I wish to be a member of the 

Golden Rule Brotherhood, 

to develop my own spirit of love and charity , 
and as a Bond of Fellowship in the Universal 
Brotherhood of Man. 

Whatsoever ye would that men should do to 
you, do ye even $o to them. 

Cove your neighbor and respect bis beliefs. 

Address .. 

Those who have not cards can write the above on a post-card 
and forward it. Cards, io cents a dozen by mail. Pamphlet, “ The 
Golden Rule Brotherhood, its History and Plans,” price, io cents. 
In reporting or ordering, address 

GOLDEN RULE BROTHERHOOD, New York. 


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